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A HARMONY OF THE GOSPELS 
FOR STUDENTS OF THE LIFE OF CHRIST 
A. T. ROBERTSON, M.A., D.D., LL.D., Litt. D. 



BY PROFESSOR A. T. ROBERTSON 


A Harmony of the Gospels for Students of the Life 
of Christ. Based on the Broadus Harmony. 

A Grammar of the Greek New Testament in the Light 
of Historical Research. Third Edition. Pages 1538. 

A Short Grammar of the Greek New Testament. Fifth 
Edition. Pages 284. Translation in Dutch, French, 
German and Italian. 

Practical and Social Aspects of Christianity. The Wis¬ 
dom of James. Second Edition. Pages 271. 

Paul the Interpreter of Christ. Second Edition. Pages 
155 - 

Types of Preachers in the New Testament. Pages 238. 

Epochs in the Life of Jesus. Pages 212. Numerous Edi¬ 
tions. 

Epochs in the Life of Paul. Numerous Editions. Pages 
337 - 

John the Loyal: Studies in the Ministry of the Baptist. 
Pages 327. Several editions. 

The Pharisees and Jesus. The Stone (Princeton) Lectures. 
The Studies in Theology Series. Pages 201. 

Luke the Historian in the Light of Research. Pages 267. 

The New Citizenship. Pages 157. Second Edition. 

The Glory of the Ministry. Pages 243. Second Edition. 

Making Good in the Ministry. A sketch of John Mark. 
Pages 174. Second Edition. 

Paul’s Joy in Christ. Studies in Philippians. Pages 267. 
Second Edition. 

The Divinity of Christ in the Gospel of John. Pages 
173. Second Edition. 

The Student’s Chronological New Testament. Second 
Edition. 

Commentary on the Gospel According to Matthew. The 
Bible for Home and School. Pages 308. 

Studies in Mark’s Gospel. Pages 158. 

Studies in the New Testament. Many editions. Pages 284. 

The Teaching of Jesus Concerning God the Father. 

The Teaching of Jesus Series. Pages 190. 

Keywords in the Teaching of Jesus. Pages 127. Several 
Editions. 

Life and Letters of John A. Broadus. Pages 476. Nu¬ 
merous Editions. 

Syllabus for New Testament Study. Pages 207. Fourth 
Edition. 




































s 












































' 







Mt.Lebanon 


area 


[( Uethshm) 


S A MSV R I A 

'-^inaria© Mt.Eba! 

Mt.Genzim V - \ 


iVntipatris 


Ai'iiuritlica# 


i h r:\nn 


Lydda 


, U , .MtohOliu 
C <1 c ruaulciii XS » 

—Bethany 
Kmmaus ?ft • 


xMt.Nebo 


Eleutherojiolis 


•Muchnern: 


oc • \ \ 

‘oMasaUa 


PALESTINE 

in the 

TIME OF CHRIST 


Sidon m 


Scale or Miles 
5 10 15 20 25 


Dan / \ e 

Caosarea' pliiH itpir < 

N. 

\ 


Ptolemais, 


Mt.CarmelJ\ 


A 

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(iAI.ILK 


•M 1 " 

p u’//v rtBethsaida Juli 

GE OF El-BATiH* 

/?p >-^T. .ihU l/t a 

crsesa 


^CrJurtUsaHl 

GALILiEE?i«g,ifi? 1, 

Hunt Haftih V V&u Jj? GuliU- 
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Nazareth v Mt.Tabor 1 

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. .♦Bethany 

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Mt.Gllboa \ SeyUhul'olis 


. Gerasa 


’’Philadelphia 


Ablikelun i 


THE M.-N. WORKS. 


COPYRIGHT, 1907, BY 
j THE BOBBS-MERRILL COMPANY, INDIANAPOLIS, IMP, 











A HARMONY OF THE GOSPELS 
FOR STUDENTS OF THE 
LIFE OF CHRIST 

Based on the Broadus Harmony 
in the Revised Version 


i 

BY 

A. T. ROBERTSON, M.A., D.D., LL.D., Litt.D. 

* CHAIR OF NEW TESTAMENT INTERPRETATION 
SOUTHERN BAPTIST THEOLOGICAL SEMINARY 
LOUISVILLE, KENTUCKY 


“Take my yoke upon you , and learn of me ” 


NEW 


YORK 


GEORGE H. DORAN COMPANY 





COPYRIGHT, 1922, 

BY GEORGE H. DORAN COMPANY 



A HARMONY OF THE GOSPELS FOR STUDENTS 
OF THE LIFE OF CHRIST. I 


PRINTED IN THE UNITED STATES OF AMERICA 


©C1A683G98 , 

i / 



ELIZA S. BROADUS 

ELDEST DAUGHTER OF JOHN A. BROADUS 
AN ELECT LADY BELOVED IN MANY LANDS 






















PREFACE 


It is now just thirty years since one day his young assistant suggested 
to Dr. John A. Broadus that he prepare a harmony of the Gospels that 
should depart from the old plan of following the feasts as the turning points 
in the life of Jesus. He acted on the hint and led the way that all modern 
harmonies have followed. The book has gone through a dozen large edi¬ 
tions and has become the standard harmony for many thousands of stu¬ 
dents all over the world. Broadus was concerned to bring out “the inner 
movements of the history, towards that long-delayed, but foreseen and in¬ 
evitable collision, in which, beyond all other instances, the wrath of man 
was made to praise God.” This he succeeded in doing with marvelous 
power. 

A generation has passed by and it is meet that the work of Broadus 
should be reviewed in the light of modern synoptic criticism and research 
into every phase of the life of Christ. So I have made a new analysis that 
preserves Broadus’s real purpose, but with new sections and new notes. 
The notes at the end of the old volume, written by me for the first edition, 
have been thoroughly revised and brought up to date. The Old Testament 
passages referred to in the Gospels are given in the text. The Gospel of 
Mark appears in the first column, then Matthew, Luke, and John. It is now 
known that Matthew and Luke made use of Mark for the framework of 
their Gospels. This change simplifies amazingly the unfolding of the nar¬ 
rative. 

There is still dispute concerning the historical worth of the Gospel of 
John, but the Johannine authorship is not disproved. It still holds the 
field in my opinion. Dr. C. H. Burney’s theory of an Aramaic original is al¬ 
ready giving a new turn to Johannine criticism. 

A harmony of the Gospels cannot meet every phase of modern criticism. 
The data are given, as free from bias as circumstances allow, so that all 
students can use the book and interpret the facts according to their various 
theories. Numerous historical items call for notes of various kinds that 
throw light on the passage in question. No effort is made to reconcile all 
the divergent statements of various details in the different Gospels. The 
differences challenge the student’s interest as much as the correspondences 
and are natural marks of individual work. The notes and appendices at 
the end of the volume are meant for students who wish help for historical 


PREFACE 


study of the life of Christ. A harmony cannot give all the aid that one 
needs, but it is the one essential book for the serious study of the life of 
Jesus. Students in colleges, theological seminaries, Young Men’s Christian 
Association and Young Women’s Christian Association classes, Sunday 
School teachers and pupils, preachers, all who read the Gospels intelligently 
must have a modern harmony of the Gospels. One who has never read a 
harmony will be amazed at the flood of light that flashes from the parallel 
and progressive records of the life of Jesus Christ. 

Broadus began teaching the life of Jesus in 1859 and kept it up till his 
death in 1895. I began like work in 1888 and have kept on without a 
break till now. I count it one of the crowning mercies of my life that I 
have led so many successive classes of young ministers and young women 
(some five thousand in all) through the study of Christ’s life. If only one 
can pass on to others in all their freshness and power the teachings of 
Jesus, he cannot fail. There was a time when men hung in wonder upon 
the words of Jesus, listening with awe and rapture as he spoke. The Figure 
of Christ fills the world today as never before. Back to Christ the world 
has come, the Christ of Faith and of Experience, the Jesus of History, the 
Man of Galilee, the Hope of Today, the Jesus Christ of the Four Gospels, 
in the full blaze of modern critical and historical study. 


Louisville, 

Kentucky. 


A. T. Robertson. 



CONTENTS 


PAGE 

Preface .vii 

Chief Divisions of the Harmony . xi 

Analytical Outline of the Harmony .xiii 

Table for Finding Any Passage in the Harmony .xxxiii 

The Harmony of the Gospels. 1 

Explanatory Notes on Points of Special Difficulty in the 

Harmony.253 

1. About Harmonies of the Gospels.253 

2. Synoptic Criticism.255 

3. The Authorship of the Fourth Gospel.256 

4. The Jesus of History.258 

5. The Two Genealogies of Christ.259 

6. The Probable Time of the Saviour’s Death.262 

7. The Feast of John 5:1, and the Duration of Our Lord’s Ministry 267 

8. The Four Lists of the Twelve Apostles.. 271 

9. The Sermon on the Mount.273 

10. The Combination of Luke and John.276 

11. Did Christ Eat the Passover?.279 

12. The Hour of the Crucifixion. 284 

13. The Time of the Resurrection of Christ.287 

14. The Length of Our Lord’s Stay in the Tomb.289 

A List of the Parables of Jesus.292 

A List of the Miracles of Jesus.294 

List of Old Testament Quotations in the Gospels.295 

A List of Some Uncanonical Sayings of Jesus.302 

Similar Incidents and Chief Repeated Sayings.304 


ix 



























CHIEF DIVISIONS OF THE HARMONY 


PAGE 

PART I: THE vSOURCES OF THE GOSPELS ... 1 

§1 

PART H: THE PRE-EXISTENT STATE OF CHRIST 

AND HIS INCARNATION. 2 

§2 

PART IE: THE TWO GENEALOGIES IN MATTHEW 

AND LUKE. 3 

§3 

PART IV: THE BIRTH AND CHILDHOOD OF THE 

BAPTIST AND OF JESUS. 5 

§§ 4-19. (Probably b.c. 7 to a.d. 7) 

PART V: THE BEGINNING OF THE BAPTIST'S MIN¬ 
ISTRY ..15 

§§ 20-23. (Probably a.d. 25) 

PART VI: THE BEGINNING OF CHRIST’S PUBLIC 

MINISTRY.19 

§ § 24-36. (In all parts of Palestine. Probably a.d. 26 and 27) 

PART VII: THE GREAT GALILEAN MINISTRY ... 30 

§§ 37-71. (Probably a.d. 27 to 29) 

PART VIII: THE SPECIAL TRAINING OF THE TWELVE 

IN DISTRICTS AROUND GALILEE . . 85 

§§ 72-95. (Probably Passover in a.d. 29 to Tabernacles 
in a.d. 29) 

PART IX: THE LATER JUDEAN MINISTRY .... 114 

§ § 96-111. (Probably Tabernacles to Dedication in a.d. 29) 

PART X: THE LATER PEREAN MINISTRY .... 131 

§ § 112-127. (Probably Dedication in a.d. 29 to Last Journey 
in a.d. 30) 


XI 







CHIEF DIVISIONS OF THE HARMONY 


PAGE 

PART XI: THE LAST PUBLIC MINISTRY IN JERUSA¬ 


LEM .152 

§§ 128a-138. (Friday before the Passover to Tuesday of 
Passion Week, a.d. 30 or 29) 

PART XII: IN THE SHADOW WITH JESUS .... 173 

§§ 139-152. (Tuesday afternoon to Thursday night of 
Passion Week, a.d. 30 or 29) 

PART XIII: THE ARREST, TRIAL, CRUCIFIXION, AND 

BURIAL OF JESUS.205 

§§ 153-168. (Early Friday morning to Saturday of Passion 
Week, a.d. 30 or 29) 

PART XIV: THE RESURRECTION, APPEARANCES, AND 

ASCENSION OF CHRIST.239 

§§ 169-184. (Forty days from Sunday of Passion Week, 
a.d. 30 or 29) 






ANALYTICAL OUTLINE OF THE HARMONY 


PART I: THE SOURCES OF THE GOSPELS 

SECTION PAGE 

1: IN THE DEDICATION LUKE EXPLAINS HIS METHOD OF RE¬ 
SEARCH . 1 

Luke 1: 1-4. 


PART II: THE PRE-EXISTENT STATE OF CHRIST 
AND HIS INCARNATION 

SECTION 

2: IN HIS INTRODUCTION JOHN PICTURES CHRIST AS THE 

WORD (LOGOS). 2 

John 1: 1-18. 


PART III: THE TWO GENEALOGIES IN MATTHEW 

AND LUKE 

SECTION 

3: APPARENTLY JOSEPH^ GENEALOGY IN MATTHEW AND 

mary’s in luxe. 3 

Matt. 1:1—17; Luke 3:23-38. 

PART IV: THE BIRTH AND CHILDHOOD OF THE 
BAPTIST AND OF JESUS 

SECTIONS 4-19 

SECTION 

4: THE ANNUNCIATION OF THE BIRTH OF THE BAPTIST TO 

ZACHARIAS. 5 

Luke 1: 5-25. 

5: THE ANNUNCIATION TO THE VIRGIN MARY OF THE BIRTH 

OF JESUS . 6 

Luke 1: 26-38. 

6: THE SONG OF ELIZABETH TO MARY UPON HER VISIT . 7 

Luke 1: 39-45. 


xm 







ANALYTICAL OUTLINE OF THE HARMONY 


SECTION 

7: THE MAGNIFICAT OF MARY. 

Luke 1: 46-56. 

8: THE BIRTH AND CHILDHOOD OF THE BAPTIST AND HIS 
DESERT LIFE . 

Luke 1: 57-80. 

9: THE ANNUNCIATION TO JOSEPH OF THE BIRTH OF JESUS 

Matt. 1: 18-25. 

10: THE BIRTH OF JESUS. 

Luke 2: 1-7. 

11: THE PRAISE OF THE ANGELS AND THE HOMAGE OF THE 
SHEPHERDS . 

Luke 2: 8-20. 

12: THE CIRCUMCISION OF JESUS. 

Luke 2: 21. 

13: THE PRESENTATION IN THE TEMPLE WITH THE HOMAGE 
OF SIMEON AND ANNA. 

Luke 2: 22-38. 

14: MAGI VISIT THE NEW-BORN KING OF THE JEWS . . . 

Matt. 2: 1-12. 

15: THE CHILD JESUS CARRIED TO EGYPT, AND THE CHIL¬ 
DREN AT BETHLEHEM SLAIN. 

Matt. 2: 13-18. 

16: THE CHILD BROUGHT FROM EGYPT TO NAZARETH . . . 

Matt. 2: 19-23; Luke 2: 39. 

17: THE CHILDHOOD OF JESUS AT NAZARETH. 

Luke 2: 40. 

18: THE VISIT OF THE BOY JESUS TO JERUSALEM WHEN 
TWELVE YEARS OLD. 

Luke 2: 41-50. 

19: THE EIGHTEEN YEARS AT NAZARETH. 

Luke 2: 51. 

PART V: THE BEGINNING OF THE BAPTISTS MIN¬ 
ISTRY 

SECTIONS 20-23 

SECTION 

20: THE TIME OF THE BEGINNING. 

Mark 1: 1; Luke 2: 1-2. 

21: THE MESSAGE AND THE MESSENGER. 

Mark 1: 2-6; Matt. 3: 1-6; Luke 3: 3-6. 

xiv 


PAGE 

7 

8 
9 
9 

10 

10 

10 

11 

12 

13 

13 

13 

14 
















ANALYTICAL OUTLINE OF THE HARMONY 


SECTION 4 PAGE 

22: A SPECIMEN OF John’s preaching. 16 

Matt. 3: 7-10; Luke 3: 7-14. 

23: THE forerunner’s PICTURE OF THE MESSIAH BEFORE 

SEEING HIM. 17 


Mark 1: 7-8; Matt. 3: 11-12; Luke 3: 15-18. 

PART VI: THE BEGINNING OF CHRIST’S PUBLIC 

MINISTRY 

SECTIONS 24-36 

SECTION 

24: JESUS BAPTIZED BY JOHN IN THE JORDAN. 19 


Mark 1: 9-11; Matt. 3: 13-17; Luke 3: 21-23. 

25: THE THREE TEMPTATIONS OF JESUS. 20 

Mark 1: 12-13; Matt. 4: 1-11; Luke 4: 1-13. 

26: THE TESTIMONY OF THE BAPTIST TO THE COMMITTEE OF 

THE SANHEDRIN. 22 

John 1: 19-28. 


27: John’s identification of jesus as the messiah . . 22 


John 1: 29-34. 

28: jesus makes his first disciples. 23 

John 1: 35-51. 

29: jesus works his first miracle. 24 

John 2: 1-11. 


30: JESUS MAKES A FIRST SOJOURN AT CAPERNAUM, ACCOM¬ 
PANIED BY HIS KINDRED AND HIS EARLY DISCIPLES . 24 

John 2: 12. 

31: THE FIRST CLEANSING OF THE TEMPLE AT THE PASSOVER 25 

John 2: 13-22. 

32: THE INTERVIEW OF NICODEMUS WITH JESUS . . . . 25 

John 2: 23; 3: 21. 

33: THE PARALLEL MINISTRY OF JESUS AND JOHN WITH 


John’s loyalty to jesus. 26 

John 3: 22-36. 

34: Christ’s reasons for leaving judea. 27 


Mark 1: 14; Matt. 4: 12; Luke 3: 19-20; 4: 14; John 
4: 1—4. 

35: JESUS IN SAMARIA AT JACOB’S WELL AND IN SYCHAR . 27 

Si, John 4: 5-42. 

36: THE ARRIVAL OF JESUS IN GALILEE. 29 

John 4: 43-45. 


xv 
















ANALYTICAL OUTLINE OF THE HARMONY 


PART VII: THE GREAT GALILEAN MINISTRY 

SECTIONS 37-71 

Eight Groups in the Period 

section PAGE 

(1) The Rejection at Nazareth and the New Home in 

Capernaum.31 ff. 

Sections 37-43. 

(2) The First Tour of Galilee with the Four Fisher¬ 

men and the Call of Matthew (Levi) on the 
return with the Growing Fame of Jesus. . . 35ff. 

Sections 44-48. 

(3) The Sabbath Controversy in Jerusalem and in 

Galilee.42ff. 

Sections 49-51. 

(4) The Choice of the Twelve and the Sermon on 

the Mount.46 ff. 

Sections 52-54. 

(5) The Spread of Christ’s Influence and the Inquiry 

from John in Prison.55ff. 

Sections 55-59. 

(6) The Second Tour of Galilee (now with the 

Twelve) and the Intense Hostility of the Phari¬ 
sees.61 ff. 

Sections 60-63. 

(7) The First Great Group of Parables with the Visit 

to Gerasa (Khersa) and to Nazareth (final one). 64ff. 
Sections 64-69. 

(8) The Third Tour of Galilee (following the Twelve) 


and the Effect on Herod Antipas.78ff. 

Sections 70-71. 

37: GENERAL ACCOUNT OF HIS TEACHING IN GALILEE . . 31 

Mark 1: 14-15; Matt. 4: 17; Luke 4: 14-15. 

38: THE HEALING AT CANA OF THE SON OF A COURTIER OF 

CAPERNAUM. 31 

John 4: 46-54. 

39: THE FIRST REJECTION AT NAZARETH. 31 

Luke 4: 16-31. 

40: THE NEW HOME IN CAPERNAUM. 32 

Matt. 4: 13-16. 

xvi 












ANALYTICAL OUTLINE OF THE HARMONY 


SECTION PAGE 

41: JESUS FINDS FOUR FISHERS OF MEN IN FOUR FISHERMEN 33 

Mark 1: 16-20; Matt. 4: 18-22; Luke 5: 1-11. 

42: THE EXCITEMENT IN THE SYNAGOGUE BECAUSE OF THE 
TEACHING OF JESUS AND THE HEALING OF A DEMONIAC 
ON THE SABBATH. 34 

Mark 1: 21-28; Luke 4: 31-37. 

43: he heals peter’s mother-in-law and many others . 34 

Mark 1: 29-34; Matt. 8: 14-17; Luke 4: 38-41. 

44: THE FIRST TOUR OF GALILEE WITH THE FOUR FISHER¬ 
MEN . 35 

Mark 1: 35-39; Matt. 4: 23-25; Luke 4: 42-44. 

45: A LEPER HEALED AND MUCH POPULAR EXCITEMENT . . 36 

Mark 1: 40-45; Matt. 8: 2-4; Luke 5: 12-16. 

46: THRONGED IN CAPERNAUM, HE HEALS A PARALYTIC LOW¬ 


ERED THROUGH THE ROOF OF PETER’S HOUSE ... 37 

Mark 2: 1-12; Matt. 9: 1-8; Luke 5: 17-26. 

47: THE CALL OF MATTHEW (LEVl) AND HIS RECEPTION IN 

HONOR OF JESUS. 39 

Mark 2: 13-17; Matt. 9: 9-13; Luke 5: 27-32. 

48: JESUS IN THREE PARABLES DEFENDS HIS DISCIPLES FOR 

FEASTING INSTEAD OF FASTING. 40 

Mark 2: 18-22; Matt. 9: 14-17; Luke 5: 33-39. 

49: AT A FEAST IN JERUSALEM (POSSIBLY THE PASSOVER) 


JESUS HEALS A LAME MAN ON THE SABBATH AND DE¬ 
FENDS THIS ACTION TO THE PHARISEES IN A GREAT 
DISCOURSE. 42 

John 5: 1-47. 

50: ANOTHER SABBATH CONTROVERSY WITH THE PHARISEES 
WHEN THE DISCIPLES PLUCK EARS OF GRAIN IN THE 

FIELDS. 44 

Mark 2: 23-28; Matt. 12: 1-8; Luke 6: 1-5. 

51: A THIRD SABBATH CONTROVERSY WITH THE PHARISEES 
OVER THE HEALING OF A MAN WITH A WITHERED 


HAND IN A SYNAGOGUE. 45 

Mark 3:1-6; Matt. 12: 9-14; Luke 6: 6-11. 

52: JESUS TEACHES AND HEALS GREAT MULTITUDES BY THE 

SEA OF GALILEE. 46 

Mark 3: 7-12; Matt. 12: 15-21. 

53: AFTER A NIGHT OF PRAYER JESUS SELECTS TWELVE 

APOSTLES. 47 

Mark 3: 13-19; Luke 6: 12-16. 

xvii 













ANALYTICAL OUTLINE OF THE HARMONY 


SECTION 

54: THE SERMON ON THE MOUNT. PRIVILEGES AND RE¬ 
QUIREMENTS OF THE MESSIANIC REIGN, CHRIST’S 
STANDARD OF RIGHTEOUSNESS. 

Matt. 5-7; Luke 6: 17-49. 

The Place and the Audience. 

Matt. 5: 1-2; Luke 6: 17-19. 

(1) The Introduction: The Beatitudes and the Woes. 

Privileges of the Messiah’s Subjects .... 
Matt. 5: 3-12; Luke 6: 20-26. 

(2) The Theme of the Sermon: Christ’s Standard of 

Righteousness in Contrast with that of the 

Scribes and Pharisees.. . 

Matt. 5: 13-20. 

(3) Christ’s Ethical Teaching Superior to that of the 

Scribes (both the Old Testament and the Oral 
Law) in Six Items or Illustrations (Murder, 
Adultery, Divorce, Oaths, Retaliations, Love 

of Enemies). 

Matt. 5: 21-48; Luke 6: 27-30, 32-36. 

(4) The Practice of Real Righteousness Unlike the 

Ostentatious Hypocrisy of the Pharisees as in 

Almsgiving, Prayer, Fasting. 

Matt. 6: 1-18. 

(5) Single-hearted Devotion to God as Opposed to 

Worldly Aims and Anxieties. 

Matt. 6: 19-34. 

(6) Captious Criticism, or Judging Others . . . 

Matt. 7: 1-6; Luke 6: 37-42. 

(7) Prayer and The Golden Rule. 

Matt. 7: 7-12. 

(8) The Conclusion of the Sermon. The Lesson of 

Personal Righteousness Driven Home by Pow¬ 
erful Parables. 

Matt. 7: 13-8: 1; Luke 6: 43-49. 

55: JESUS HEALS A CENTURION’S SERVANT AT CAPERNAUM . 

Matt. 8: 5-13; Luke 7: 1-10. 

56: HE RAISES A WIDOW’S SON AT NAIN. 

Luke 7: 11-17. 

57: THE MESSAGE FROM THE BAPTIST AND THE EULOGY OF 
JESUS .............. 

Matt. 11: 2-19; Luke 7: 18-35. 

xviii 


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48 

48 

49 

50 

51 

52 

53 

54 

54 

55 

56 

57 











ANALYTICAL OUTLINE OF THE HARMONY 


SECTION PAGE 

58: WOES UPON THE cities of opportunity, the claims 

OF CHRIST AS THE TEACHER ABOUT THE FATHER . . 59 

Matt. 11: 20-30. 

59: THE ANOINTING OF CHRIST’S FEET BY A SINFUL WOMAN 
IN THE HOUSE OF SIMON A PHARISEE. THE PARABLE 
OF THE TWO DEBTORS .60 

Luke 7: 36-50. 

60: THE SECOND TOUR OF GALILEE .61 

Luke 8: 1-3. 

61: BLASPHEMOUS ACCUSATION OF LEAGUE WITH BEELZEBUB 61 

Mark 3: 19-30; Matt. 12: 22-37. 

62: SCRIBES AND PHARISEES DEMAND A SIGN .62 

Matt. 12: 38-45. 

63: Christ’s mother and brethren seek to take him 

home .63 

Mark3:31-35; Matt. 12:46-50; Luke8:19-21. 

64: THE FIRST GREAT GROUP OF PARABLES .64 

Mark 4: 1-34; Matt. 13: 1-53; Luke 8: 4-18. 

Introduction to the Group 

Mark 4: 1-2; Matt. 13: 1-3; Luke 8: 4. 

1: To the Crowds by the Sea 

(a) Parable of the Sower.64 

Mark4:3-25; Matt. 13:3-23; Luke 8:5-18. 

( b ) Parable of the Seed Growing of Itself . . 67 

Mark 4: 26-29. 

(c) Parable of the Tares.68 

Matt. 13: 24-30. 

(d) Parable of the Mustard Seed.68 

Mark 4: 30-32; Matt. 13: 31-32. 

(e) Parable of the Leaven and Many Such Para¬ 

bles .68 

Mark 4: 33-34; Matt. 13: 33-35. 

2. To the Disciples in the House 

(o) Explanation of the Parables of the Tare. . 69 

Matt. 13: 36-43. 

( b ) The Parable of the Hid Treasure .... 69 

Matt. 13: 44. 

(c) The Parable of the Pearl of Great Price . . 69 

Matt. 13: 45-46. 


xix 












ANALYTICAL OUTLINE OF THE HARMONY 


SECTION PAGE 

( d ) The Parable of the Net.70 

Matt. 13: 47-50. 


(e) The Parable of the Householder.70 

Matt. 13: 51-53. 

65: IN CROSSING THE LAKE, JESUS STILLS THE TEMPEST . 70 

Mark 4: 35-41; Matt. 8: 18, 23-27; Luke 8: 22-25. 

66: BEYOND THE LAKE JESUS HEALS THE GERASENE DEMONIAC 71 

Mark 5: 1-20; Matt. 8: 28-34; Luke 8: 26-39. 

67: THE RETURN AND THE HEALING OF JAIRUS’ DAUGHTER 
AND OF THE WOMAN WHO ONLY TOUCHED CHRISTAS 


GARMENT. 74 

Mark 5: 21-43; Matt. 9: 18-26; Luke 8: 40-56. 

68: HE HEALS TWO BLIND MEN AND A DUMB DEMONIAC, A 

BLASPHEMOUS ACCUSATION. 77 

Matt. 9: 27-34. 

69: THE LAST VISIT TO NAZARETH. 77 

Mark 6:1-6; Matt. 13: 54-58. 


70: THE THIRD TOUR OF GALILEE AFTER INSTRUCTING THE 

TWELVE AND SENDING THEM FORTH BY TWOS ... 78 

Mark6:6-13; Matt. 9:35-11:1; Luke9:l-6. 

71: THE GUILTY FEARS OF HEROD ANTIPAS IN TIBERIAS 
ABOUT JESUS BECAUSE HE HAD BEHEADED THE BAP¬ 
TIST IN MACHAQRUS. 82 

Mark 6: 14-29; Matt. 14: 1-12; Luke 9: 7-9. 

PART VIII: THE SPECIAL TRAINING OF THE TWELVE 
IN DISTRICTS AROUND GALILEE 

SECTIONS 72-95 

SECTION 

72: THE FIRST RETIREMENT. THE TWELVE RETURN, AND 
JESUS RETIRES WITH THEM BEYOND THE LAKE TO 
REST. FEEDING OF THE FIVE THOUSAND. 85 

Mark 6: 30-44; Matt. 14: 13-21; Luke 9: 10-17; John 
6: 1-14. 

73: THE PREVENTION OF THE REVOLUTIONARY PURPOSE TO 

PROCLAIM JESUS KING (a POLITICAL MESSIAH) ... 88 

Mark 6: 45-46; Matt. 14: 22-23; John 6: 14-15. 

74: THE PERIL TO THE TWELVE IN THE STORM AT SEA AND 

Christ’s coming to them on the water in the 

DARKNESS.gg 

Mark 6: 47-52; Matt. 14: 24-33; John 6: 16-21. 

xx 









ANALYTICAL OUTLINE OF THE HARMONY 


SECTION 

75: THE RECEPTION AT GENNESARET. 

Mark 6: 53-56; Matt. 14: 34-36. 

76: THE COLLAPSE OF THE GALILEAN CAMPAIGN BECAUSE 
JESUS WILL NOT CONFORM TO POPULAR MESSIANIC EX¬ 
PECTATIONS . 

John 6: 22-71. 

77: PHARISEES FROM JERUSALEM REPROACH JESUS FOR AL¬ 
LOWING HIS DISCIPLES TO DISREGARD THEIR TRA¬ 
DITIONS ABOUT CEREMONIAL DEFILEMENT OF THE 
HANDS. A PUZZLING PARABLE IN REPLY. 

Mark 7: 1-23; Matt. 15: 1-20; John 7: 1. 

78: THE SECOND WITHDRAWAL TO THE REGION OF TYRE 
AND SIDON AND THE HEALING OF THE DAUGHTER OF 
A SYRO-PHCENICIAN WOMAN. 

Mark 7: 24-30; Matt. 15: 21-28. 

79: THE THIRD WITHDRAWAL NORTH THROUGH PHOENICIA 
AND EAST TOWARDS HERMON AND SOUTH INTO DE- 
CAPOLIS (KEEPING OUT OF THE TERRITORY OF HEROD 
ANTIPAS) WITH THE HEALING OF THE DEAF AND DUMB 
MAN AND THE FEEDING OF THE FOUR THOUSAND . . 

Mark 7: 31-8: 9; Matt. 15: 29-38. 

80: THE BRIEF VISIT TO MAGADAN (DALMANUTHA) IN GALI¬ 
LEE AND THE SHARP ATTACK BY THE PHARISEES AND 
SADDUCEES. (NOTE THEIR APPEARANCE NOW AGAINST 
JESUS). 

Mark 8: 10-12; Matt. 15: 39-16: 4. 

81: THE FOURTH RETIREMENT TO BETHSAIDA JULIAS IN THE 
TETRARCHY OF HEROD PHILIP WITH SHARP REBUKE OF 
THE DULNESS OF THE DISCIPLES ON THE WAY ACROSS 
AND THE HEALING OF A BLIND MAN IN BETHSAIDA . 

Mark 8: 13-26; Matt. 16: 5-12. 

82: NEAR CAESAREA PHILIPPI JESUS TESTS THE FAITH OF 
THE TWELVE IN HIS MESSIAHSHIP. 

Mark 8: 27-30; Matt. 16: 13-20; Luke 9: 18-21. 

83: JESUS DISTINCTLY FORETELLS THAT HE, THE MESSIAH, 
WILL BE REJECTED AND KILLED AND WILL RISE THE 
THIRD DAY . 

Mark 8: 31-37; Matt. 16: 21-26; Luke 9: 22-25. 

84: THE COMING OF THE SON OF MAN IN THAT GENERA¬ 
TION . 

Mark 8: 38-9: 1; Matt. 16: 27-28; Luke 9: 26-27. 

xxi 


PAGE 

90 

90 

92 

94 

95 

97 

98 

99 

100 

101 











ANALYTICAL OUTLINE OF THE HARMONY 


SECTION PAGE 

85: THE TRANSFIGURATION OF JESUS ON A MOUNTAIN (PROB¬ 
ABLY HERMON) NEAR CiESAREA PHILIPPI. 102 

Mark 9: 2-8; Matt. 17: 1-8; Luke 9: 28-36. 

86: THE PUZZLE OF THE THREE DISCIPLES ABOUT THE RESUR¬ 
RECTION AND ABOUT ELIJAH ON THEIR WAY DOWN THE 


MOUNTAIN. 103 

Mark 9: 9-13; Matt. 17: 9-13; Luke 9: 36. 

87: THE DEMONIAC BOY, WHOM THE DISCIPLES COULD NOT 

HEAL. 104 


Mark 9: 14-29; Matt. 17: 14-20; Luke 9: 37-43. 

88: RETURNING PRIVATELY THROUGH GALILEE, HE AGAIN 

FORETELLS HIS DEATH AND RESURRECTION .... 107 

Mark 9: 30-32; Matt. 17: 22-23; Luke 9: 43-45. 

89: JESUS, THE MESSIAH, PAYS THE HALF-SHEKEL FOR THE 

TEMPLE. 107 

Matt. 17: 24-27. 

90: THE TWELVE CONTEND AS TO WHO SHALL BE THE GREAT¬ 
EST UNDER THE MESSIAH’S REIGN. HIS SUBJECTS 


MUST BE CHILDLIKE. 108 

Mark 9: 33-37; Matt. 18: 1-5; Luke 9: 46-48. 

91: THE MISTAKEN ZEAL OF THE APOSTLE JOHN REBUKED BY 

JESUS IN PERTINENT PARABLES. 109 

Mark 9: 38-50; Matt. 18: 6-14; Luke 9: 49-50. 


92: RIGHT TREATMENT OF A BROTHER WHO HAS SINNED 
AGAINST ONE, AND DUTY OF PATIENTLY FORGIVING A 
BROTHER (PARABLE OF THE UNMERCIFUL SERVANT) . Ill 

Matt. 18: 15-35. 

93: the Messiah’s followers must give up everything 

FOR HIS SERVICE.H2 

Matt. 8: 19-22; Luke 9: 57-62. 

94: THE UNBELIEVING BROTHERS OF JESUS COUNSEL HIM TO 
EXHIBIT HIMSELF IN JUDEA, AND HE REJECTS THE 
ADVICE. . 

John 7: 2-9. 

95: HE GOES PRIVATELY TO JERUSALEM THROUGH SAMARIA 113 
Luke 9: 51-56; John 7: 10. 

xxii 











ANALYTICAL OUTLINE OF THE HARMONY 


PART IX: THE LATER JUDEAN MINISTRY 

SECTIONS 96-111 

SECTION PAGE 

96: THE COMING OF JESUS TO THE FEAST OF TABERNACLES 
CREATES INTENSE EXCITEMENT CONCERNING THE MES- 

SIAHSHIP. 114 

John 7: 11-52. 

97: STORY OF AN ADULTEROUS WOMAN BROUGHT TO JESUS 

FOR JUDGMENT. 115 

Johp. 7: 53-8: 11. 

98: AFTER THE FEAST OF TABERNACLES IN THE TEMPLE 
JESUS ANGERS THE PHARISEES BY CLAIMING TO BE 


THE LIGHT OF THE WORLD . .. 116 

John 8: 12-20. 

99: THE PHARISEES ATTEMPT TO STONE JESUS WHEN HE 

EXPOSES THEIR SINFULNESS. 116 

John 8: 21-59. 


100: JESUS HEALS A MAN BORN BLIND WHO OUTWITS THE 
PHARISEES. THE RULERS FORBID THE RECOGNITION 
OF JESUS AS THE MESSIAH. THE CONVERSION OF THE 

HEALED MAN .. 118 

John 9: 1-41. 

101: IN THE PARABLE (ALLEGORY) OF THE GOOD SHEPHERD 
JESUS DRAWS THE PICTURE OF THE HOSTILE PHARI¬ 
SEES AND INTIMATES THAT HE IS GOING TO DIE FOR 


HIS FLOCK AND COME TO LIFE AGAIN. 119 

John 10: 1-21. 

102: THE MISSION OF THE SEVENTY. CHRIST’S JOY IN THEIR 

WORK ON THEIR RETURN. 120 

Luke 10: 1-24. 


103: JESUS ANSWERS A LAWYER^ QUESTION AS TO ETERNAL 

LIFE, GIVING THE PARABLE OF THE GOOD SAMARITAN 122 

Luke 10: 25-37. 

104: JESUS THE GUEST OF MARTHA AND MARY. 122 

Luke 10: 38-42. 

105: JESUS AGAIN GIVES A MODEL OF PRAYER (COMP. § 54) 

AND ENCOURAGES HIS DISCIPLES TO PRAY. PARABLE 
OF THE IMPORTUNATE FRIEND. 123 

Luke 11: 1-13. 

106: BLASPHEMOUS ACCUSATION OF LEAGUE WITH BEELZEBUB 123 
Luke 111 14-36. 


XXlll 












ANALYTICAL OUTLINE OF THE HARMONY 


SECTION 

107: WHILE BREAKFASTING WITH A PHARISEE, JESUS SE¬ 
VERELY DENOUNCES THE PHARISEES AND" LAWYERS 
AND EXCITES THEIR ENMITY. 

Luke 11: 37-54. 

108: HE SPEAKS TO HIS DISCIPLES AND A VAST THRONG ABOUT 
HYPOCRISY, COVETOUSNESS (PARABLE OF THE RICH 
FOOL), WORLDLY ANXIETIES, WATCHFULNESS (PARA¬ 
BLE OF THE WAITING SERVANTS AND OF THE WISE 
STEWARD), AND HIS OWN APPROACHING PASSION . . 

Luke 12. 

109: ALL MUST REPENT OR PERISH. (TWO CURRENT TRAG¬ 
EDIES): PARABLE OF THE BARREN FIG TREE . . . 

Luke 13: 1-9. 

110: JESUS HEALS A CRIPPLED WOMAN ON THE SABBATH AND 
DEFENDS HIMSELF AGAINST THE RULER OF THE SYNA¬ 
GOGUE. (CF. §§ 49-51 AND 114.) REPETITION OF THE 
PARABLES OF THE MUSTARD SEED AND OF THE LEAVEN 

Luke 13: 10-21. 

Ill: AT THE FEAST OF DEDICATION JESUS WILL NOT YET 
OPENLY SAY THAT HE IS THE MESSIAH. THE JEWS 
TRY TO STONE HIM.-. 

John 10: 22-39. 

PART X: THE LATER PEREAN MINISTRY 

SECTIONS 112-127 

SECTION 

112: THE WITHDRAWAL FROM JERUSALEM TO BETHANY BE¬ 
YOND JORDAN . 

John 10: 40-42. 

113: TEACHING IN PEREA, ON A JOURNEY TOWARD JERUSA¬ 
LEM, WARNED AGAINST HEROD ANTIPAS. 

Luke 13: 22-35. 

114: WHILE DINING (BREAKFASTING) WITH A CHIEF PHARI¬ 
SEE, HE AGAIN HEALS ON THE SABBATH AND DEFENDS 
HIMSELF (COMP. §§49 TO 51 AND 110) THREE PARA¬ 
BLES SUGGESTED BY THE OCCASION. 

Luke 14: 1-24. 

115: GREAT CROWDS FOLLOW HIM, AND HE WARNS THEM TO 
COUNT THE COST OF DISCIPLESHIP TO HIM (COMP. §§ 70 

AND 83). 

Luke 14: 25-35 


PAGE 

125 

126 

128 

129 

129 

131 

131 

132 

133 


XXIV 







ANALYTICAL OUTLINE OF THE HARMONY 


SECTION PAGE 

116: THE PHARISEES AND THE SCRIBES MURMUR AGAINST 
JESUS FOR RECEIVING SINNERS. HE DEFENDS HIM¬ 
SELF BY THREE GREAT PARABLES (THE LOST SHEEP, 

THE LOST COIN, THE LOST SON). 134 

Luke 15: 1-32. 

117 : THREE PARABLES ON STEWARDSHIP (TO THE DISCIPLES, 

THE PARABLE OF THE UNJUST STEWARD; TO THE 
PHARISEES, THE PARABLE OF THE RICH MAN AND 
LAZARUS; TO THE DISCIPLES, THE PARABLE OF THE 


UNPROFITABLE SERVANTS). 135 

Luke 16: 1, 17: 10. 

118: JESUS RAISES LAZARUS FROM THE DEAD. 137 

John 11: 1-44. 

119: THE EFFECT OF THE RAISING OF LAZARUS (ON THE 
PEOPLE, ON THE SANHEDRIN, ON THE MOVEMENTS OF 

JESUS). 139 

John 11: 45-54. 

120 : JESUS STARTS ON THE LAST JOURNEY TO JERUSALEM BY 

WAY OF SAMARIA AND GALILEE. 139 

Luke 17: 11-37 

121 : TWO PARABLES ON PRAYER (THE IMPORTUNATE WIDOW, 

THE PHARISEE AND THE PUBLICAN). 140 

Luke 18: 1-14. 

122 : GOING FROM GALILEE THROUGH PEREA, HE TEACHES 

CONCERNING DIVORCE. 141 


Mark 10: 1-12; Matt. 19: 1-12. 

123 : CHRIST AND CHILDREN AND THE FAILURE OF THE DIS¬ 
CIPLES TO UNDERSTAND THE ATTITUDE OF JESUS . . 143 

Mark 10: 13-16; Matt. 19: 13-15; Luke 18: 15-17. 

124 : THE RICH YOUNG RULER, THE PERILS OF RICHES, AND 
AMAZEMENT OF THE DISCIPLES. THE REWARDS OF 
FORSAKING ALL TO FOLLOW THE MESSIAH WILL BE 
GREAT, BUT WILL BE SOVEREIGN (PARABLE OF THE 
LABORERS IN THE VINEYARD). 143 

Mark 10: 17-31; Matt. 19: 16-20: 16; Luke 18: 18-30. 

125 : JESUS AGAIN FORETELLS TO THE DISCIPLES HIS DEATH 
AND RESURRECTION (COMP. §§ 83, 85, 86, 88), AND 
REBUKES THE SELFISH AMBITION OF JAMES AND JOHN 146 

Mark 10: 32-45; Matt. 20: 17-28; Luke 18: 31-34. 

126 : BLIND BARTIM^EUS and his companion healed . . . 148 

Mark 10: 46-52; Matt. 20: 29-34; Luke 18: 35-43. 

XXV 













ANALYTICAL OUTLINE OF THE HARMONY 


SECTION 

127: JESUS VISITS ZACCH^EUS, and speaks the parable of 
THE POUNDS, AND SETS OUT FOR JERUSALEM . . . 

Luke 19: 1-28. 

PART XI: THE LAST PUBLIC MINISTRY IN JERU¬ 
SALEM 

SECTIONS 128-139 

SECTION 

128 a: jesus arrives at bethany near Jerusalem . . . 
John 11: 55-12: 1; 9-11. 

128 b: HIS TRIUMPHAL ENTRY INTO JERUSALEM AS THE MESSIAH 

Mark 11: 1-11; Matt. 21: 1-11, 14-17; Luke 19: 29-44; 
John 12: 12-19. 

129: THE BARREN FIG TREE CURSED, AND THE SECOND 
CLEANSING OF THE TEMPLE (COMP. § 31) . . . . 

Mark 11: 12-18; Matt. 21: 18-19, 12-13; Luke 19: 
45-48. 

130: THE DESIRE OF SOME GREEKS TO SEE JESUS PUZZLES 
THE DISCIPLES AND LEADS JESUS IN AGITATION OF 
SOUL TO INTERPRET LIFE AND DEATH AS SACRIFICE 
AND TO SHOW HOW BY BEING “LIFTED UP” HE WILL 
DRAW ALL MEN TO HIM. 

John 12: 20-50. 

131: THE BARREN FIG TREE FOUND TO HAVE WITHERED . . 

Mark 11: 19-25; Matt. 21: 19-22; Luke 21: 37-38. 

132: THE RULERS (SANHEDRIN) FORMALLY CHALLENGE THE 
AUTHORITY OF JESUS AS AN ACCREDITED TEACHER 

(rabbi). 

Mark 11:27-12:12; Matt. 21:23-22:14; Luke 20: 
1-19. 

133.* THE PHARISEES AND THE HERODIANS TRY TO ENSNARE 
JESUS ABOUT PAYING TRIBUTE TO C^SSAR . . . . 

Mark 12: 13-17; Matt. 22: 15-22; Luke 20: 20-26. 

134: THE SADDUCEES ASK HIM A PUZZLING QUESTION ABOUT 
THE RESURRECTION. 

Mark 12: 18-27; Matt. 22: 23-33; Luke 20: 27-40. 

135: THE PHARISEES REJOICE OVER THE ROUT OF THE SAD¬ 
DUCEES AND A PHARISAIC LAWYER ASKS JESUS A 
LEGAL QUESTION. 

Mark 12: 28-34; Matt. 22: 34-40. 

xxvi 


PAGE 

150 

152 

156 

157 

159 

160 

164 

165 

167 







ANALYTICAL OUTLINE OF THE HARMONY 


SECTION 

136: JESUS, TO THE JOY OF THE MULTITUDE, SILENCES HIS 
ENEMIES BY THE PERTINENT QUESTION OF THE MES¬ 
SIAH’S DESCENT FROM DAVID AND LORDSHIP OVER 
DAVID.-. 

Mark 12: 35-37; Matt. 22: 41-46; Luke 20: 41-44. 

137 : IN HIS LAST PUBLIC DISCOURSE, JESUS SOLEMNLY DE¬ 
NOUNCES THE SCRIBES AND PHARISEES (COMP. § 107) 

Mark 12: 38-40; Matt. 23: 1-39; Luke 20: 45-47. 

138: JESUS CLOSELY OBSERVES THE CONTRIBUTIONS IN THE 
TEMPLE, AND COMMENDS THE POOR WIDOW’S GIFT 

Mark 12: 41-44; Luke 21: 1-4. 

PART XII: IN THE SHADOW WITH JESUS 

SECTIONS 139-152 

SECTION 

139: SITTING ON THE MOUNT OF OLIVES, JESUS SPEAKS TO 
HIS DISCIPLES ABOUT THE DESTRUCTION OF JERUSA¬ 
LEM, AND HIS OWN SECOND COMING IN APOCALYPTIC 
LANGUAGE. THE GREAT ESCHATOLOGICAL DISCOURSE 

Mark 13: 1-37; Matt. 24: 25; Luke 21: 5-36. 

140: JESUS PREDICTS HIS CRUCIFIXION TWO DAYS HENCE 
(JEWISH FRIDAY). 

Mark 14: 1-2; Matt. 26: 1-5; Luke 22: 1-2. 

141: AT THE FEAST IN THE HOUSE OF SIMON THE LEPER MARY 
OF BETHANY ANOINTS JESUS FOR HIS BURIAL . . . 

Mark 14: 3-9; Matt. 26: 6-13; John 12: 2-8. 

142: JUDAS, STUNG BY THE REBUKE OF JESUS AT THE FEAST, 
BARGAINS WITH THE RULERS TO BETRAY JESUS . . 

Mark 14: 10-11; Matt. 26: 14-16; Luke 22: 3-6. 

143: THE PREPARATION FOR THE PASCHAL MEAL AT THE 
HOME OF A FRIEND (POSSIBLY THAT OF JOHN MARK’S 
FATHER AND MOTHER). 

Mark 14: 12-16; Matt. 26: 17-19; Luke 22: 7-13. 

144: JESUS PARTAKES OF THE PASCHAL MEAL WITH THE 
TWELVE APOSTLES AND REBUKES THEIR JEALOUSY 

Mark 14: 17; Matt. 26: 20; Luke 22: 14-16, 24-30. 

145: DURING THE PASCHAL MEAL, JESUS WASHES THE FEET OF 
HIS DISCIPLES.' . . 

John 13: 1-20. 


PAGE 

168 

169 

172 


173 

186 

187 

188 

189 

190 

190 


XXVll 








ANALYTICAL OUTLINE OF THE HARMONY 


SECTION PAGE 

146: AT THE PASCHAL MEAL JESUS POINTS OUT JUDAS AS THE 

BETRAYER. 191 

Mark 14: 18-21; Matt. 26: 21-25; Luke 22: 21-23; 

John 13: 21-30. 

147: AFTER THE DEPARTURE OF JUDAS JESUS WARNS THE 
DISCIPLES (PETER IN PARTICULAR) AGAINST DESER¬ 
TION, WHILE ALL PROTEST THEIR LOYALTY .... 193 

Mark 14: 27-31; Matt. 26: 31-35; Luke 22: 31-38; 

John 13: 31-38. 

148: JESUS INSTITUTES THE MEMORIAL OF EATING BREAD AND 

DRINKING WINE. 195 

Mark 14: 22-25; Matt. 26: 26-29; Luke 22: 17-20; 

1 Cor. 11: 23-26. 

149: THE FAREWELL DISCOURSE TO HIS DISCIPLES IN THE 


UPPER ROOM. 197 

John 14. 

150: THE DISCOURSE ON THE WAY TO GETHSEMANE . . . 198 

John 15: 16. 

151: Christ’s intercessory prayer. 200 

John 17. 

152: GOING FORTH TO GETHSEMANE, JESUS SUFFERS LONG IN 

AGONY. 201 

Mark 14: 26, 32-42; Matt. 26: 30, 36-46; Luke 22: 
39-46; John 18: 1. 


PART XIII: THE ARREST, TRIAL, CRUCIFIXION, AND 

BURIAL OF JESUS 

SECTIONS 153-168 

SECTION 

153: JESUS IS BETRAYED, ARRESTED, AND FORSAKEN . . . 205 

Mark 14: 43-52; Matt. 26: 47-56; Luke 22: 47-53; 

John 18: 2-12. 

154: JESUS FIRST EXAMINED BY ANNAS, THE EX-HIGH PRIEST 209 

John 18: 12-14, 19-23. 

155: JESUS HURRIEDLY TRIED AND CONDEMNED BY CAIAPHAS 

AND THE SANHEDRIN, WHO MOCK AND BUFFET HIM . 209 

Mark 14: 53, 55-65; Matt. 26: 57, 59-68; Luke 22: 54, 
63-65; John 18: 24. 

156: PETER THRICE DENIES HIS LORD. 212 

Mark 14: 54, 66-72; Matt. 26: 58, 69-75; Luke 22: 
54-62; John 18: 15-18, 25-27. 

xxviii 









ANALYTICAL OUTLINE OF THE HARMONY 


SECTION PAGE 

157: AFTER DAWN, JESUS IS FORMALLY CONDEMNED BY THE 

SANHEDRIN. 215 

Mark 15: 1; Matt. 27: 1; Luke 22: 66-71. 

158: REMORSE AND SUICIDE OF JUDAS THE BETRAYER . . 215 

Matt. 27: 3-10; Acts 1: 18-19. 

159: JESUS BEFORE PILATE THE FIRST TIME. 216 


Mark 15: 1-5; Matt. 27: 2, 11-14; Luke 23: 1-5; John 
18: 28-38. 

160: JESUS BEFORE HEROD ANTIPAS THE TETRARCH . . . 220 

Luke 23: 6—12. 


161: JESUS THE SECOND TIME BEFORE PILATE. 220 

Mark 15: 6-15; Matt. 27: 15-26; Luke 23: 13-25; 

John 18: 39-19: 16. 

162: THE ROMAN SOLDIERS MOCK JESUS. 226 

Mark 15: 16-19; Matt. 27: 27-30. 

163: JESUS ON THE WAY TO THE CROSS (VIA DOLOROSA) ON 

GOLGOTHA. 226 

Mark 15: 20-23; Matt. 27: 31-34; Luke 23: 26-33; 

John 19: 16-17. 

164: THE FIRST THREE HOURS ON THE CROSS. 228 


Mark 15: 24-32; Matt. 27: 35-44; Luke 23: 33-43; 

John 19: 18-27. 

165 : THE THREE HOURS OF DARKNESS FROM NOON TO THREE P.M. 232 

Mark 15: 33-37; Matt. 27: 45-50; Luke 23 : 44-46; 

John 19: 28-30. 

166: THE PHENOMENA ACCOMPANYING THE DEATH OF CHRIST 234 

Mark 15: 38-41; Matt. 27: 51-56; Luke 23: 45, 47-49. 

167: THE BURIAL OF THE BODY OF JESUS IN THE TOMB OF 

JOSEPH OF ARIMATHEA AFTER PROOF OF HIS DEATH . 235 

Mark 15: 42-46; Matt. 27: 57-60; Luke 23; 50-54; 

John 19: 31-42. 

168: THE WATCH OF THE WOMEN BY THE TOMB OF JESUS . 237 

Mark 15: 47; Matt. 27: 61-66; Luke 23: 55-56. 

PART XIV: THE RESURRECTION, APPEARANCES, AND 
ASCENSION OF CHRIST 

SECTIONS 169-184 

SECTION 

169: THE VISIT OF THE WOMEN TO THE TOMB OF JESUS . . 239 

Mark 16: 1: Matt. 28: 1. 


xxix 










ANALYTICAL OUTLINE OF THE HARMONY 


section i* AGE 

170: THE EARTHQUAKE, THE ROLLING AWAY OF THE STONE 
BY AN ANGEL, AND THE FRIGHT OF THE ROMAN 

WATCHERS. 240 

Matt. 28: 2-4. 

171: THE VISIT OF THE WOMEN TO THE TOMB OF JESUS ABOUT 
SUNRISE SUNDAY MORNING AND THE MESSAGE OF THE 
ANGELS ABOUT THE EMPTY TOMB. 240 

Mark 16: 2-8; Matt. 28: 5-8; Luke 24: 1-8; John 20:1. 

172: MARY MAGDALENE AND THE OTHER WOMEN REPORT TO 
THE APOSTLES, AND PETER AND JOHN VISIT THE 


EMPTY TOMB. 242 

Luke 24: 9-12; John 20: 2-10. 

173: THE APPEARANCE OF JESUS TO MARY MAGDALENE AND 

THE MESSAGE TO THE DISCIPLES. 242 


Mark 16: 9-11; John 20: 11-18. 

174: THE APPEARANCE OF JESUS TO THE OTHER WOMEN . . 243 

Matt. 28: 9-10. 

175: SOME OF THE GUARD REPORT TO THE JEWISH RULERS . 244 

Matt. 28: 11-15. 

176.' THE APPEARANCE TO TWO DISCIPLES (CLEOPHAS AND 


another) on the way to emmaus. 244 

Mark 16: 12-13; Luke 24: 13-32. 

177: THE REPORT OF THE TWO DISCIPLES AND THE NEWS OF 

THE APPEARANCE TO SIMON PETER. 245 

Luke 24: 33-35; 1 Cor. 15: 5. 


178: THE APPEARANCE TO THE ASTONISHED DISCIPLES 
(THOMAS ABSENT) WITH A COMMISSION AND THEIR 
FAILURE TO CONVINCE THOMAS. 245 

Mark 16: 14; Luke 24: 36-43; John 20: 19-25. 

179: THE APPEARANCE TO THE DISCIPLES THE NEXT SUNDAY 

NIGHT AND THE CONVINCING OF THOMAS .... 247 

John 20: 26-31; 1 Cor. 15: 5. 

180: THE APPEARANCE TO SEVEN DISCIPLES BESIDE THE SEA 

OF GALILEE. THE MIRACULOUS DRAUGHT OF FISHES 247 

John 21. 

181: THE APPEARANCE TO ABOUT FIVE HUNDRED ON AN AP¬ 
POINTED MOUNTAIN IN GALILEE, AND A COMMISSION 
GIVEN. 249 

Mark 16: 15-18; Matt. 28: 16-20; 1 Cor. 15: 6. 

182: THE APPEARANCE TO JAMES THE BROTHER OF JESUS . 250 

1 Cor. 15:7. 


XXX 











ANALYTICAL OUTLINE OF THE HARMONY 


SECTION PAGE 

183: THE APPEARANCE TO THE DISCIPLES WITH ANOTHER 

COMMISSION. 250 

Luke 24: 44-49; Acts 1: 3-8. 


184: THE LAST APPEARANCE AND THE ASCENSION .... 251 

Mark 16: 19-20; Luke 24: 50-53; Acts 1: 9-12. 


XXXI 







V* 

1 

1 

1 

1 

1 

1 

1 

1 

1 

1 

1 

1 

2 

2 

2 

2 

3 

3 

3 

3 

3 

4 

4 

4 

4 

4 

4 

5 

5 

6 

6 

6 

6 

6 

6 

6 

7 

7 

7 

8 


98 

99 

100 

101 

102 

103 

104 

107 

108 

109 

141 

143 

143 

146 

148 

152 

156 

159 

160 

164 

165 

167 

168 

169 

172 

173 

186 

187 

188 

189 

190 

191 

194 

196 

201 


FOR FINDING ANY 
THE HARMONY 


Verse 


1 

2-6 

7-8 

9- 11 

12- 13 
14 

14-15 

16-20 

21-28 

29- 34 
35-39 
40-45 

1-12 

13- 17 
18-22 

23- 28 
1-6 
7-12 

13- 19 
19-30 
31-35 

1-2 

3-25 

26-29 

30- 32 
33-34 
35-41 

1-20 

21-43 

1-6 

6-13 

14- 29 

30- 44 
45-46 
47-52 
53-56 

1-23 

24- 30 

31- 8:9 

10 - 12 


MARK 


Section 

Page 

Chap. 

Verse 

Section; 

20 

15 

8 

13-26 

81 

21 

15 

8 

27-30 

82 

23 

17 

8 

31-37 

83 

24 

19 

8 

38-9:1 

84 

25 

20 

9 

2-8 

85 

34 

27 

9 

9-13 

86 

37 

31 

9 

14-29 

87 

41 

33 

9 

30-32 

88 

42 

34 

9 

33-37 

90 

43 

34 

9 

38-50 

91 

44 

35 

10 

1-12 

122 

45 

36 

10 

13-16 

123 

46 

37 

10 

17-31 

124 

47 

39 

10 

32-45 

125 

48 

40 

10 

46-52 

126 

50 

44 

11 

1-11 

128b 

51 

45 

11 

12-18 

129 

52 

46 

11 

19-25 

131 

53 

47 

11 

27-12:12 

132 

61 

61 

12 

13-17 

133 

63 

63 

12 

18-27 

134 

64 

64 

12 

28-34 

135 

64 

64 

12 

35-37 

136 

64 

67 

12 

38-40 

137 

64 

68 

12 

41-44 

138 

64 

68 

13 

1-37 

139 

65 

70 

14 

1-2 

140 

66 

71 

14 

3-9 

141 

67 

74 

14 

10-11 

142 

69 

77 

14 

12-16 

143 

70 

78 

14 

17 

144 

71 

82 

14 

18-21 

146 

72 

85 

14 

27-31 

147 

73 

88 

14 

22-25 

148 

74 

89 

14 

26,32-42 

152 

75 

90 

14 

43-52 

153 

77 

92 

14 

53, 55-65 

155 

78 

94 

14 

54,66-72 

156 

79 

95 

15 

1 

157 

80 

97 

15 

1-5 

159 


XXX1U 




















TABLE FOR FINDING ANY PASSAGE IN THE HARMONY 


M ARK— Continued 


Chap. 

Verse 

Section 

Page 

15 

6-15 

161 

220 

15 

16-19 

162 

226 

15 

20-23 

163 

226 

15 

24-32 

164 

228 

15 

33-37 

165 

232 

15 

38-41 

166 

234 

15 

42-46 

167 

235 

15 

47 

168 

237 


Chap. 

Verse 

Section 

Page 

16 

1 

169 

239 

16 

2-8 

171 

240 

16 

9-11 

173 

243 

16 

12-13 

176 

244 

16 

14 

178 

245 

16 

15-18 

181 

249 

16 

19-20 

184 

251 


MATTHEW 


Chap. 

Verse 

Section 

Page 

Chap. 

Verse 

Section 

Page 

1 

1-17 

3 

3 

9 

35-11:1 

70 

78 

1 

18-25 

9 

9 

11 

2-19 

57 

57 

2 

1-12 

14 

11 

11 

20-30 

58 

59 

2 

13-18 

15 

12 

12 

1-8 

50 

44 

2 

19-23 

16 

13 

12 

9-14 

51 

45 

3 

1-6 

21 

15 

12 

15-21 

52 

46 

3 

7-10 

22 

16 

12 

22-37 

61 

61 

3 

11-12 

23 

17 

12 

38-45 

62 

62 

3 

13-17 

24 

19 

12 

46-50 

63 

63 

4 

1-11 

25 

20 

13 

1-3 

64 

64 

4 

12 

34 

27 

13 

3-23 

64 

64 

4 

13-16 

40 

32 

13 

24-30 

64 

68 

4 

17 

37 

31 

13 

31-32 

64 

68 

4 

18-22 

41 

33 

13 

33-35 

64 

68 

4 

23-25 

44 

35 

13 

36-43 

64 

69 

5 

1-2 

54 

48 

13 

44 

64 

69 

5 

3-12 

54 

48 

13 

45-46 

64 

69 

5 

13-20 

54 

49 

13 

47-50 

64 

70 

5 

21-48 

54 

50 

13 

51-53 

64 

70 

6 

1-18 

54 

51 

13 

54-58 

69 

77 

6 

19-34 

54 

52 

14 

1-12 

71 

82 

7 

1-6 

54 

53 

14 

13-21 

72 

85 

7 

7-12 

54 

54 

14 

22-23 

73 

88 

7 

13-8: 1 

54 

54 

14 

24-33 

74 

89 

8 

2-4 

45 

36 

14 

34-36 

75 

90 

8 

5-13 

55 

55 

15 

1-20 

77 

92 

8 

14-17 

43 

34 

15 

21-28 

78 

94 

8 

18,23-27 

65 

70 

15 

29-38 

79 

95 

8 

19-22 

93 

112 

15 

39-16:4 

80 

97 

8 

28-34 

66 

71 

16 

5-12 

81 

98 

9 

1-8 

46 

37 

16 

13-20 

82 

99 

9 

9-13 

47 

39 

16 

21-26 

83 

100 

9 

14-17 

48 

40 

16 

27-28 

84 

101 

9 

18-26 

67 

74 

17 

1-8 

85 

102 

9 

27-34 

68 

77 

17 

9-13 

86 

103 


XXXIV 







































TABLE FOR FINDING ANY PASSAGE IN THE HARMONY 


MATTHEW —Continued 


Chap. 

Verse 

Section 

Page 

Chap. 

Verse 

Section 

Page 

17 

14-20 

87 

104 

26 

17-19 

143 

189 

17 

22-23 

88 

107 

26 

20 

144 

190 

17 

24-27 

89 

107 

26 

21-25 

146 

191 

18 

1-5 

90 

108 

26 

31-35 

147 

194 

18 

6-14 

91 

109 

26 

26-29 

148 

196 

18 

15-35 

92 

111 

26 

30, 36-46 

152 

201 

19 

1-12 

122 

141 

26 

47-56 

153 

205 

19 

13-15 

123 

143 

26 

57,59-68 

155 

209 

19 

16-20:16 

124 

143 

26 

58,69-75 

156 

212 

20 

17-28 

125 

146 

27 

1 

157 

215 

20 

29-34 

126 

148 

27 

3-10 

158 

215 

21 

1-11, 14-17 r 

128 b 

152 

27 

2,11-14 

159 

216 

91 

/ 18-19 \ 

190 


27 

15-26 

161 

220 


l 12-13, / 


lOO 

27 

27-30 

162 

226 

21 

19-22 

131 

159 

27 

31-34 

163 

226 

21 

23-22:14 

132 

160 

27 

35-44 

164 

228 

22 

15-22 

133 

164 

27 

45-50 

165 

232 

22 

23-33 

134 

165 

27 

51-56 

166 

234 

22 

34-40 

135 

167 

27 

57-60 

167 

235 

22 

41-46 

136 

168 

27 

61-66 

168 

237 

23 

1-39 

137 

169 

28 

1 

169 

239 

24 and 

\ 

190 

1 7Q 

28 

2-4 

170 

240 

25 

/ . 

loy 

I/O 

28 

5-8 

171 

241 

26 

1-5 

140 

186 

28 

9-10 

174 

243 

26 

6-13 

141 

187 

28 

11-15 

175 

244 

26 

14-16 

142 

188 

28 

16-20 

811 

249 


LUKE 


Chap. 

Verse 

Section 

Page 

1 

1-4 

1 

1 

1 

5-25 

4 

5 

1 

26-38 

5 

6 

1 

39-45 

6 

7 

1 

46-56 

7 

7 

1 

57-80 

8 

8 

2 

1-7 

10 

9 

2 

8-20 

11 

10 

2 

21 

12 

10 

2 

22-38 

13 

10 

2 

39 

16 

13 

2 

40 

17 

13 

2 

41-50 

18 

13 

2 

51 

19 

14 

3 

1-2 

20 

15 

3 

3-6 

21 

15 

3 

7-14 

22 

16 


Chap. 

Verse 

Section 

Page 

3 

15-18 

23 

17 

3 

19-20 

34 

27 

3 

21-23 

24 

20 

3 

23-38 

3 

3 

4 

1-13 

25 

20 

4 

14 

34 

27 

4 

14-15 

37 

31 

4 

16-31 

39 

31 

4 

31-37 

42 

34 

4 

38-41 

43 

34 

4 

42-44 

44 

35 

5 

1-11 

41 

33 

5 

12-16 

45 

36 

5 

17-26 

46 

37 

5 

27-32 

47 

39 

5 

33-39 

48 

40 

6 

1-5 

50 

44 


XXXV 








































6 

6 

6 

6 

6 

6 

6 

7 

7 

7 

7 

8 

8 

8 

8 

8 

8 

8 

9 

9 

9 

9 

9 

9 

9 

9 

9 

9 

9 

9 

9 

9 

10 

10 

10 

11 

11 

11 

12 

13 

13 

13 


152 

156 

159 

160 

164 

165 

168 

169 

172 

173 

186 

188 

189 

190 

191 

194 

195 

201 

205 

209 

212 

215 

216 

220 

221 

226 

228 

232 

234 

235 

237 

240 

242 

244 

245 

245 

250 

251 


FINDING ANY PASSAGE IN THE 


LUKE— Continued 


Section 

Page 

Chap. 

Verse 

51 

45 

17 

11-37 

53 

47 

18 

1-14 

54 

48 

18 

15-17 

54 

48 

18 

18-30 

54 

51 

18 

31-34 

54 

53 

18 

35-43 

54 

54 

19 

1-28 

55 

55 

19 

29-44 

56 

56 

19 

45-48 

57 

57 

21 

37-38 

59 

60 

20 

1-19 

60 

61 

20 

20-26 

64 

64 

20 

27-40 

64 

64 

20 

41-44 

63 

63 

20 

45-47 

65 

70 

21 

1-4 

66 

71 

21 

5-36 

67 

74 

22 

1-2 

70 

78 

22 

3-6 

71 

82 

22 

7-13 

72 

85 

99 

/ 14-16, \ 

82 

99 


\ 24-30 / 

83 

100 

22 

21-23 

84 

101 

22 

31-38 

85 

102 

22 

17-20 

86 

103 

22 

39-46 

87 

104 

22 

47-53 

88 

107 

22 

54,63-65 

90 

108 

22 

54-62 

91 

109 

22 

66-71 

95 

113 

23 

1-5 

93 

112 

23 

6-12 

102 

120 

23 

13-25 

103 

122 

23 

26-33 

104 

122 

23 

33-43 

105 

123 

23 

44-46 

106 

123 

23 

45,47-49 

107 

125 

23 

50-54 

108 

126 

23 

55-56 

109 

128 

24 

1-8 

110 

129 

24 

9-12 

113 

131 

24 

13-32 

114 

132 

24 

33-35 

115 

133 

24 

36-43 

116 

134 

24 

44-49 

117 

135 

24 

50-53 


XXXVI 


































TABLE FOR FINDING ANY PASSAGE IN THE HARMONY 


JOHN 


Chap. 

Verse 

Section 

Page 

Chap. 

Verse 

Section 

Page 

1 

1 

1-18 

19-28 

2 

26 

2 

22 

11 

/ 55-12:1, 

\ 9-11 

} 128 a 

152 

1 

29-34 

27 

22 

12 

12-19 

128 b 

152 

l 

35-51 

28 

23 

12 

20-50 

130 

157 

2 

1-11 

29 

24 

12 

2-8 

141 

187 

o 

12 

30 

24 

13 

1-20 

145 

190 

2 

13-22 

31 

25 

13 

21-30 

146 

191 

2 

23-3:21 

32 

25 

13 

31-38 

147 

193 

3 

22-36 

33 

26 

14 


149 

197 

4 

1-4 

34 

27 

15 and 


150 

198 

4 

5-42 

35 

27 

16 

} . 

4 

43-45 

36 

29 

17 


151 

200 

4 

46-54 

38 

31 

18 

1 

152 

201 

5 

1-47 

49 

42 

18 

2-12 

153 

205 

6 

6 

1-14 

14-15 

72 

73 

85 

88 

18 

/ 12-14, 1 

\ 19-23 / 

154 

209 

6 

16-21 

74 

89 

18 

24 

155 

209 

6 

7 

22-71 

1 

76 

77 

90 

92 

18 

/ 15-18, 1 

\ 25-27 / 

156 

212 

7 

2-9 

94 

112 

18 

28-38 

159 

216 

7 

10 

95 

113 

18 

39-19:16 

161 

221 

7 

11-52 

96 

114 

19 

16-17 

163 

226 

7 

53-8:11 

97 

115 

19 

18-27 

164 

228 

8 

12-20 

98 

116 

19 

28-30 

165 

232 

8 

21-59 

99 

116 

19 

31-42 

167 

235 

9 

1-41 

100 

118 

20 

1 

171 

240 

10 

1-21 

101 

119 

20 

2-10 

172 

242 

10 

22-39 

111 

129 

20 

11-18 

173 

242 

10 

40-42 

112 

131 

20 

19-25 

178 

245 

11 

1-44 

118 

137 

20 

26-31 

179 

247 

11 

45-54 

119 

139 

21 


180 

247 


Note: —-The verses that are omitted in the Canterbury Revision do not appear in this Har¬ 
mony. They are Mark 7:16; 9:44, 46; 11:26; 15:28; Matthew 17:21; 18:11; 23:14; Luke 
17:36; 23:17; John 5:4. 

In addition to the Gospels use is made of 
Acts 1:3-8 in § 183, page 250. 

Acts 1:9-12 in § 184, page 251. 

Acts 1:18-19 in § 158, page 215. 

1 Cor. 11:23-26 in § 148, page 195. 

1 Cor. 15:5 in § 177, page 245. 

1 Oor. 15:5 in § 179, page 247. 

1 Cor. 15:6 in § 181, page 249. 

1 Cor. 15:7 in § 182, page 250. 


xxxvu 










































A HARMONY OF THE GOSPELS 
FOR STUDENTS OF THE LIFE OF CHRIST 





PART I 

THE SOURCES OF THE GOSPELS 

§ 1. IN THE DEDICATION LUKE EXPLAINS HIS METHOD 

OF RESEARCH* 

Luke 1:1-4 

1 Forasmuch as many have taken in hand to draw up a narrative con- 

2 cerning those matters which have been fulfilled among us, even as they 
delivered them unto us, which from the beginning were eyewitnesses 

3 and ministers of the word, it seemed good to me also, having traced the 
course of all things accurately from the first, to write unto thee in order, 

4 most excellent Theophilus;f that thou mightest know the certainty con¬ 
cerning the 2 things 3 wherein thou wast instructed. 

1 Or, fully established. 1 Gr. words. 3 Or, which thou wast taught by word of mouth. 




* Luke is the first critic of the life of Christ whose criticism has been preserved to us. Others 
had drawn up narratives of certain portions of Christ’s work. Others still had been eyewitnesses 
of the ministry of Jesus and gave Luke their oral testimony. Luke sifted it all with care and pro¬ 
duced an orderly and reasonably full narrative of the earthly ministry of Jesus. We cannot re¬ 
produce all the sources that Luke had at his command, but it is clear that he followed in the main 
our Gospel of Mark, as any one can see for himself by comparing the two Gospels in this Harmony. 
Both Matthew and Luke made use of Mark. But they had other sources also. See note 2 on 
Synoptic Criticism at the close of the Harmony. See also Chapter IV, “Luke’s Method of Re¬ 
search’’ in my Luke the Historian in the Light of Research. 

t Luke alone follows the method of ancient historians in dedicating his Gospel, as also the Acts 
(1:1), to a patron who probably met the expense of publication. So Luke as a Gentile Christian 
writes an historical introduction in literary ( KoinS ) Greek after the fashion of Thucydides and 
Plutarch. Mark had no formal introduction. Matthew’s introduction is genealogical because he 
is writing for Jewish readers to prove that Jesus is the Messiah of Jewish hope. John, writing 
last of all, has a theological introduction to meet the Gnostic and philosophical misconceptions 
concerning the Person of Christ. Thus he pictures Christ as the Eternal Logos, with God in his 
pre-incarnate state, who became flesh and thus revealed the Father to men. 

1 




PART II 


THE PRE-EXISTENT STATE OF CHRIST AND HIS 
INCARNATION 

§2. IN HIS INTRODUCTION JOHN PICTURES CHRIST 
AS THE WORD (LOGOS) 

John 1:1-18 

1 In the beginning was the Word,* and the Word was with God, and 

2 the Word was God. The same was in the beginning with God. All 

3 things were made x by him; and without him 2 was not anything made 

4 that hath been made. In him was life; and the life was the light of men. 

5 And the light shineth in the darkness; and the darkness Apprehended 

6 it not. There came a man, sent from God, whose name was John. The 

7 same came for witness, that he might bear witness of the light, that all 

8 might believe through him. He was not the light, but came that he 

9 might bear witness of the light. 4 There was the true light, even the light 

10 which lighteth Avery man, coming into the world. He was in the world, 
and the world was made x by him, and the world knew him not. He 

11 came unto 6 his own, and they that were his own received him not. But 

12 as many as received him, to them gave he the right to become children 

13 of God, even to them that believe on his name: which were 7 born, not 
of 8 blood, nor of the will of the flesh, nor of the will of man, but of God. 

14 And the Word* became flesh, and 9 dwelt among us (and we beheld his 
glory, glory as of 10 the only begotten from the Father), full of grace and 

15 truth. John beareth witness of him, and crieth, saying, u This was he 
of whom I said, He that cometh after me is become before me: for he 

16 was 12 before me. For of his fulness we all received, and grace for grace. 

17 For the law was given x by Moses; grace and truth came x by Jesus Christ. 

18 No man hath seen God at any time; 13 the only begotten Son, which is in 
the bosom of the Father, he hath declared him. 

1 Or, through. 2 Or, was not anything made. That which hath been made was life in him; and 
the life, &c. 3 Or, overcame. 4 Or, The true light, which lighteth every man, was coming. 6 Or, every 

man as he cometh. 6 Gr. his own things. 7 Or, begotten. 8 Gr. bloods. 9 Gr. tabernacled. 10 Or, 
an only begotten from a father. 11 Some ancient authorities read this was he that said. 12 Gr. 
first in regard of me. 13 Many very ancient authorities read God only begotten. 


* The Fourth Gospel makes no further use of the term Logos (Word) for Christ. No other 
Gospel employs the term, but in 1 John 1:1 we find “the Word of life” in this sense and in Rev. 
19:14 we have: “and his name is called the Word of God.” The Greek word has a double sense 
(reason and speech) and John seems to have both ideas in mind (1:18). Christ is the Idea of God 
and the Expression of God. The Stoics followed Plato in the philosophical use of Logos. Philo 
took it up and made it familiar to Jewish readers who were already used to the Hebrew Mimra 
(Word) in a personal sense. But John carried the term further than any of his predecessors and 
placed it on a par with Messiah, Son of God, Son of Man, and other phrases that portray aspects 
of the Person of Christ. John writes his Gospel to prove the deity of Jesus (John 20:31) against 
Gnostics (Cerinthian) who denied it, as he wrote his First Epistle (1 John 1:1-4) to prove the hu¬ 
manity of Jesus against Docetic Gnostics who disclaimed it. See note 3 at end of Harmony. 

2 



PART III 

THE TWO GENEALOGIES IN MATTHEW AND LUKE 

§ 3. APPARENTLY JOSEPH’S GENEALOGY IN MATTHEW 
AND MARY’S IN LUKE* 


Matt. 1:1-17. (Cf. 1 Chron. 1:34; 

2:1-15; 3:1-19.) 

1 ir The book of the generation 
of Jesus Christ, the son of David, 
the son of Abraham. 

2 Abraham begat Isaac; and Isaac 
begat Jacob; and Jacob begat Ju- 

3 dah and his brethren; and Judah 
begat Perez and Zerah of Tamar; 
and Perez begat Hezron; and Hez- 

4 ron begat 3 Ram; and 3 Ram begat 
Amminadab; and Amminadab 
begat Nahshon: and Nahshon 

5 begat Salmon; and Salmon begat 
Boaz of Rahab; and Boaz begat 

6 Obed of Ruth; and Obed begat 
Jesse; and Jesse begat David the 
king. 

And David begat Solomon of 
her that had been the wife of Uriah; 

7 and Solomon begat Rehoboam; 
and Rehoboam begat Abijah; 

8 and Abijah begat 4 Asa; and 4 Asa 
begat Jehoshaphat; and Jehosh- 
aphat begat Joram; and Joram 

9 begat Uzziah; and Uzziah begat 
Jotham; and Jotham begat Ahaz; 

10 and Ahaz begat Hezekiah; and 
Hezekiah begat Manasseh; and 
Manasseh begat 5 Amon; and 

11 ®Amon begat Josiah; and Josiah 
begat Jechoniah and his breth¬ 
ren, at the time of the Carrying 
away to Babylon. 

12 And after the Carrying away 


Luke 3:23-38. (Cf. 1 Chron. 1:1-4, 

24-28; 2:1-15; 3:17; Ruth 4:18-22.) 

Being the son (as was supposed) 

24 of Joseph, the son of Heli, the 
son of Matthat, the son of Levi, 

25 the son of Jannai, the son of Jo¬ 
seph, the son of Matthias, the 
son of Amos, the son of Nahum, 
the son of Esli, the son of Nag- 

26 gai, the son of Maath, the son of 
Mattathias, the son of Semein, 
the son of Josech, the son of 

27 Joda, the son of Joanan, the son 
of Rhesa, the son of Zerubbabel, 
the son of 7 Shealtiel, the son of 

28 Neri, the son of Melchi, the son 
of Addi, the son of Cosam, the 

29 son of Elmadam, the son of Er, 
the son of Jesus, the son of Elie- 
zer, the son of Jorim, the son of 

30 Matthat, the son of Levi, the son 
of Symeon, the son of Judas, the 
son of Joseph, the son of Jonam, 

31 the son of Eliakim, the son of 
Melea, the son of Menna, the son 
of Mattatha, the son of Nathan, 

32 the son of David, the son of Jesse, 
the son of Obed, the son of Boaz, 
the son of 8 Salmon, the son of 

33 Nahshon, the son of Amminadab, 
Hhe son of 10 Arni, the son of Hez- 

34 ron, the son of Perez, the son of 
Judah, the son of Jacob, the son 

35 of Isaac, the son of Abraham, the 
son of Terah, the son of Nahor, 


* This view is not accepted by all scholars, though it is found as early as Eusebius {Hist. Ecd. i, 7). 
See note 5 at end of Harmony. 

3 





§3 THE TWO GENEALOGIES IN MATTHEW AND LUKE 


Matt. 1:1-17 

to Babylon, Jechoniah begat 
7 Shealtiel; and 7 Shealtiel begat 

13 Zerubbabel; and Zerubbabel be¬ 
gat Abiud; and Abiud begat Eli- 

14 akim; and Eliakim begat Azor; 
and Azor begat Sadoc; and Sa- 

15 doc begat Achim; and Achim 
begat Eliud; and Eliud begat 
Eleazar; and Eleazar begat Mat- 
than; and Matthan begat Jacob; 

16 and Jacob begat Joseph the hus¬ 
band of Mary, of whom was born* 


Luke 3:23-38 

the son of Serug, the son of Reu, 
the son of Peleg, the son of Eber, 

36 the son of Shelah, the son of Cai- 
nan, the son of Arphaxad, the 
son of Shem, the son of Noah, 

37 the son of Lamech, the son of 
Methuselah, the son of Enoch, 
the son of Jared, the son of Ma- 

38 halaleel, the son of Cainan, the 
son of Enos, the son of Seth, the 
son of Adam, the son of God. 


Jesus, who is called Christ. 

17 So all the generations from Abraham unto David are fourteen gen¬ 
erations; and from David to the Carrying away to Babylon fourteen 
generations; and from the Carrying away to Babylon unto the Christ 
fourteen generations.! 


1 Or, The Genealogy of Jesus Christ. 2 Or, the birth; as in ver. 18. 3 Gr. Aram. 4 Gr. Asaph. 

1 Gr. Amos. *Or, removal to Babylon. 7 Gr. Salathiel. 8 Some ancient authorities write Sala. 
9 Many ancient authorities insert the son of Admin; and one writes Admin for Amminadab. 10 Some 
ancient authorities write Aram. 


♦The Sinaitic Syriac, against all the early Greek manuscripts, reads in Matt. 1:16: “But 
Joseph, to whom the Virgin Mary was betrothed, begat Jesus.” This ancient Ebionitic text is 
followed by Von Soden in his Griechisches Neues Testament and by Moffatt in his New Translation 
of the New Testament, but it is difficult to believe it genuine, for in Matt. 1:18-22 the writer pictures 
Joseph as on the point of putting Mary away privily. The two reports in the Sinaitic Syriao 
flatly contradict each other. Those who accept it say that the writer of the Virgin Birth view in 
1:18-20 overlooked 1:16 (certainly a serious oversight). It is easier to think that an Ebionitic 
scribe in copying altered 1:16, but passed by 1:18-20. The Ebionites denied the deity of Jesus 
Both Matthew and Luke (1:26-38) give the Virgin Birth of Jesus, but they preserve separate 
traditions on the subject. 

t Observe that Matthew’s three divisions of the genealogy represent three great periods in the 
history of Israel. See note 5 at end of Harmony for discussion of the differences between the 
genealogies in Matthew and in Luke. 

4 






PART IV 

THE BIRTH AND CHILDHOOD OF THE BAPTIST AND 

OF JESUS 

Probably b.c. 7 to a.d. 7 

§§ Ij-19. These sections include the annunciations , the birth , infancy, 
and childhood of both John and Jesus. 

§4. THE ANNUNCIATION* OF THE BIRTH OF THE 
BAPTIST TO ZACHARIAS 

Jerusalem, in the Temple. Probably b.c. 7 
Luke 1:5-25 f 

5 There was in the days of Herod, king of Judea, a certain priest named 
Zacharias, of the course of Abijah: and he had a wife of the daughters 

6 of Aaron, and her name was Elisabeth. And they were both righteous 
before God, walking in all the commandments and ordinances of the 

7 Lord blameless. And they had no child, because that Elisabeth was 
barren, and they both were now ^ell stricken in years. 

8_ Now it came to pass, while he executed the priest’s office before God 
9 in the order of his course, according to the custom of the priest’s office, 

10 his lot was to enter into the 2 temple of the Lord and burn incense. And 
the whole multitude of the people were praying without at the hour of 

11 incense. And there appeared unto him an angel of the Lord standing 

12 on the right side of the altar of incense. And Zacharias was troubled 

13 when he saw him, and fear fell upon him. But the angel said unto him, 
Fear not, Zacharias: because thy supplication is heard, and thy wife 

14 Elisabeth shall bear thee a son, and thou shalt call his name John. And 

15 thou shalt have joy and gladness; and many shall rejoice at his birth. For 
he shall be great in the sight of the Lord, and he shall drink no wine nor 
3 strong drink [see Num. 6:3; Judg. 13:4-6; 1 Sam. 1:11]; and he shall 

16 be filled with the 4 Holy Ghost, even from his mother’s womb. And many 

17 of the children of Israel shall he turn unto the Lord their God. And 
he shall 6 go before his face in the spirit and power of Elijah, to turn the 
hearts of the fathers to the children [see Mai. 3:1; 4:5-6 ], and the disobedient 

* There are three annunciations: (1) to Zacharias § 4, (2) to Mary § 5, (3) to Joseph § 9. Luke 

S 'ves the first two and Matthew the third. The Angel Gabriel is named by Luke (1:19, 26), but 
fatthew simply has “an angel of the Lord” (1:20). 
t It is certain that Luke tells the infancy stories from the standpoint of Mary while Matthew 
writes from the standpoint of Joseph. Matthew gives the public account while Luke tells the 
private story from Mary herself (Ramsay, Was Christ Born at Bethlehem? p. 79). Luke could 
have seen Mary, if still alive, or could have obtained it from one of Mary’s circle either orally 
or in manuscript form. Some scholars even suggest “Gospel of Mary” and even, “Gospel of the 
Baptist” as a written source for Luke in 1:5-2:52. Sanday ( The Life of Christ in Recent Re¬ 
search, p. 166) says: “These two chapters—whatever the date at which they were first committed 
to writing—are essentially the most archaic thing in the whole New Testament ” Certainly Luke 
reveals the lose of Aramaic or Hebrew sources by the sudden changes in his style from 1:1-4. Luke, 
if familiar with the current account as seen in Matthew, apparently felt that he owed it to Mary 
to record her story of her great experience. 


5 



§5 BIRTH AND CHILDHOOD OF THE BAPTIST AND OF JESUS 


Luke 1:5-25 

to walk in the wisdom of the just; to make ready for the Lord a people pre- 

18 pared for him. And Zacharias said unto the angel, Whereby shall I 
know this? for I am an old man, and my wife ®well stricken in years. 

19 And the angel answering said unto him, I am Gabriel, that stand in the 
presence of God [see Dan. 8:16; 9:21]’, and I was sent to speak unto thee, 

20 and to bring thee these good tidings. And behold, thou shalt be silent 
and not able to speak, until the day that these things shall come to pass, 
because thou believedst not my words, which shall be fulfilled in their 

21 season. And the people were waiting for Zacharias, and they marvelled 

22 7 while he tarried in the 2 temple. And when he came out, he could not 
speak unto them: and they perceived that he had seen a vision in the 
2 temple: and he continued making signs unto them, and remained dumb. 

23 And it came to pass, when the days of his ministration were fulfilled, he 
departed unto his house. 

24 And after these days Elisabeth his wife conceived; and she hid her- 

25 self five months, saying, Thus hath the Lord done unto me in the days 
wherein he looked upon me, to take away my reproach among men. 

1 Gr. advanced in their days. * Or,"sanctuary * Gr. sikera. * Or, Holy Spirit; and so throughout 
all the Gospels. 8 Some ancient authorities read come nigh before his face. 8 Gr. advanced in her 
day 8 . 7 Or, at his tarrying. 

§5. THE ANNUNCIATION TO THE VIRGIN MARY OF 
THE BIRTH OF JESUS 

Nazareth. Probably b.c. 7 or 6 
Luke 1:26-38 

26 Now in the sixth month the angel Gabriel was sent from God unto 

27 a city of Galilee, named Nazareth, to a virgin betrothed to a man whose 
name was Joseph, of the house of David; and the virgin’s name was Mary. 

28 And he came in unto her, and said, Hail, thou that art highly favoured, 

29 the Lord is with thee. 2 But she was greatly troubled at the saying, and 

30 cast in her mind what manner of salutation this might be. And the 
angel said unto her, Fear not, Mary: for thou hast found 3 favour with 

31 God. And behold, thou shalt conceive in thy womb, and bring forth a 

32 son, and shalt call his name Jesus [see Isa. 7:1 He shall be great, and 
shall be called the Son of the Most High: and the Lord God shall give unto 

33 him the throne of his father David [see 2 Sam. 7:12-17 ]: and he shall reign 
over the house of Jacob 4 forever; and of his kingdom there shall be no end. 

34 And Mary said unto the angel, How shall this be, seeing I know not a 

35 man? And the angel answered and said unto her, The Holy Ghost shall 
come upon thee, and the power of the Most High shall overshadow thee: 
wherefore also ‘that which 6 is to be born ’shall be called holy [see Ex. 13:12 ], 

36 the Son of God. And behold, Elisabeth thy kinswoman, she also hath 

37 conceived a son in her old age: and this is the sixth month with her that 

38 8 was called barren. For no word from God shall be void of power [see Gen. 
18:14]. And Mary said, Behold, the ‘handmaid of the Lord; be it unto 
me according to thy word. And the angel departed from her. 

1 Or, endued with grace. * Many ancient authorities add blessed art thou among women. (See 
ver. 42.) 8 Or, grace. * Gr. unto the ages. 8 Or, the holy thing which is to be born shall be called the 

son of Qod. • Or, is begotten. 7 Some ancient authorities insert of thee. « Or, is 9 Gr. bondmaid 

6 




BIRTH AND CHILDHOOD OF THE BAPTIST AND OF JESUS § 7 


§ 6. THE SONG* OF ELISABETH TO MARY UPON HER 

VISIT 

Hill Country of Judea 
Luke 1:39-45 

39 And Mary arose in these days and went into the hill country with 

40 haste, into a city of Judah; and entered into the house of Zacharias and 

41 saluted Elisabeth. And it came to pass, when Elisabeth heard the sal¬ 
utation of Mary, the babe leaped in her womb; and Elisabeth was filled 

42 with the Holy Ghost; and she lifted up her voice with a loud cry, and 
said, Blessed art thou among women, and blessed is the fruit of thy womb. 

43 And whence is this to me, that the mother of my Lord should come unto 

44 me? For behold, when the voice of thy salutation came into mine ears, 

45 the babe leaped in my womb for joy. And blessed is she that Relieved; 
for there shall be a fulfilment of the things which have been spoken to 
her from the Lord. 

1 Or, believed that there shall be. 


§7. THE MAGNIFICAT OF MARY 

Hill Country of Judea 

Luke 1:46-56 

And Mary said, 

46 My soul doth magnify the Lord [see 1 Sam. 2:1-10), 

47 And my spirit hath rejoiced in God my Saviour. 

48 For he hath looked upon the low estate of his handmaiden: 

For behold, from henceforth all generations shall call me blessed 
[see 1 Sam 1:11). 

49 For he that is mighty hath done to me great things; 

And holy is his name [see 1 Sam. 2:2). 

50 And his mercy is unto generations and generations 
On them that fear him [see Ps. 103:17). 

51 He hath shewed strength with his arm; 

He hath scattered the proud 2 in the imagination of their heart [see 1 Sam. 
2:4; Ps- 89:10). 

52 He hath put down princes from their thrones, 

And hath exalted them of low degree [see Job 5:11; 12:19). 

53 The hungry he hath filled with good things; 

And the rich he hath sent empty away [see Ps. 107:9). 

54 He hath holpen Israel his servant, 

That he might remember mercy [see Isa. 41:8-9). 

55 (As he spake unto our fathers) 

Toward Abraham and his seed for ever [see Gen. 17:7; Mic. 7:20). 

56 And Mary abode with her about three months, and returned unto her 

house. 

1 Gr. bondmaiden. 2 Or, by. 

* This hymn or psalm springs from the omen to Elisabeth. 

7 





§ 8 BIRTH AND CHILDHOOD OF THE BAPTIST AND OF JESUS 


§8. THE BIRTH AND CHILDHOOD OF THE BAPTIST, 
AND HIS DESERT LIFE 


Hill Country of Judea, b.c. 7 or 6 
Luke 1:57-80 

57 Now Elisabeth’s time was fulfilled that she should be delivered; and 

58 she brought forth a son. And her neighbors and her kinsfolk heard 
that the Lord had magnified his mercy toward her; and they rejoiced 

59 with her. And it came to pass on the eighth day, that they came to 
circumcise the child; and they would have called him Zacharias, after 

60 the name of his father. And his mother answered and said, Not so; 

61 but he shall be called John. And they said unto her, There is none of 

62 thy kindred that is called by this name. And they made signs to his 

63 father, what he would have him called. And he asked for a writing 

64 tablet, and wrote, saying, His name is John. And they marvelled all. 
And his mouth was opened immediately, and his tongue loosed, and he 

65 spake, blessing God. And fear came on all that dwelt round about them: 
and all these sayings were noised abroad throughout all the hill country 

66 of Judea. And all that heard them laid them up in their heart, saying, 
What then shall this child be? For the hand of the Lord was with him. 

67 And his father Zacharias was filled with the Holy Ghost, and prophesied, 
saying, 

68 Blessed be the Lord, the God of Israel; 

For he hath visited and wrought redemption for his people [see Ps. 72:18; 
111:9], 

69 And hath raised up a horn of salvation for us 

In the house of his servant David [see 1 Sam. 2:10; Ps. 18:8], 

70 (As he spake by the mouth of his holy prophets which have been since 

the world began), 

71 Salvation from our enemies, and from the hand of all that hate us 

[see Ps. 106:10 ]; 

72 To show mercy towards our fathers, 

And to remember his holy convenant; 

73 The oath which he sware unto Abraham our father [see Gen. 17:7; Lev. 

26'42; Ps. 105:8; Mic. 7:20], 

74 To grant unto us that we being delivered out of the hand of our enemies 
Should serve him without fear, 

75 In holiness and righteousness before him all our days. 

76 Yea and thou, child, shalt be called the prophet of the Most High: 

For thou shalt go before the face of the Lord to make ready his ways 

[see Mol. 8:1 ]; 

77 To give knowledge of salvation unto his people 
In the remission of their sins, 

78 Because of the lender mercy of our God, 

2 Whereby the dayspring from on high 3 shall visit us [see Mai. 4:2], 

79 To shine upon them that sit in darkness and the shadow of death; 

To guide our feet into the way of peace [see Isa. 8:22; 9:2]. 

80 And the child grew, and waxed strong in spirit, and was in the deserts 
till the day of his shewing unto Israel.* 

1 Or, heart of mercy. * Or, Wherein. 3 Many ancient authorities read hath visited us. 


* Dwell on this summary statement as to John’s retired life in the wild regions of Judea, whence 
he will come forth thirty years later. 

8 




BIRTH AND CHILDHOOD OF THE BAPTIST AND OF JESUS § IQ 


§9. THE ANNUNCIATION TO JOSEPH OF THE BIRTH 

OF JESUS 

Nazareth 
Matt. 1:18-25 

18 Now the ^irth 2 of Jesus Christ was on this wise: When his mother 
Mary had been betrothed to Joseph, before they came together she was 

19 found with child of the 3 Holy Ghost. And Joseph her husband, being 
a righteous man, and not willing to make her a public example, was 

20 minded to put her away privily. But when he thought on these things, 
behold, an angel of the Lord appeared unto him in a dream, saying, 
Joseph, thou son of David, fear not to take unto thee Mary thy wife: 

21 for that which is ‘conceived in her is of the Holy Ghost. And she shall 
bring forth a son; and thou shalt call his name Jesus; for it is he that shall 

22 save his people from their sins. Now all this is come to pass, that it 
might be fulfilled which was spoken by the Lord through the prophet, 
saying, 

23 Behold, the virgin shall be with child, and shall bring forth a son [see 

Isa. 7:14], And they shall call his name 'Immanuel; 

24 which is, being interpreted, God with us. And Joseph arose from his 
sleep, and did as the angel of the Lord commanded him, and took unto 

25 him his wife; and knew her not till she had brought forth a son: and he 
called his name Jesus. 

1 Or, generation : as in ver. 1 in § 3 2 Some ancient authorities read of the Christ. 1 Or, Holy 

Spirit. 4 Gr. begotten. 6 Gr. Emmanuel. 


§10. THE BIRTH OF JESUS 
Bethlehem. Probably b.c. 6 or 5 
Luke 2:1-7 

1 Now it came to pass in those days, there went out a decree from Caesar 

2 Augustus, that all the J world should be enrolled. This was the first 

3 enrolment made when Quirinius was governor of Syria. And all went 
to enrol themselves, every one to his own city.* And Joseph also went 

4 up from Galilee, out of the city of Nazareth, into Judea, to the city of 

5 David, which is called Bethlehem, because he was of the house and family 
of David; to enrol himself with Mary, who was betrothed to him, being 

6 great with child. And it came to pass, while they were there, the days 

7 were fulfilled that she should be delivered. And she brought forth her 
firstborn son; and she wrapped him in swaddling clothes, and laid him in a 
manger, because there was no room for them in the inn. 

1 Gr. inhabited earth. 


* Observe how the ruler of the civilized world is unconsciously bringing it about that the Messiah, 
the son of David, shall be born at Bethlehem, though his mother’s home was Nazareth. All the 
previous history of Rome and of Israel gathers about this manger. As to Quirinius, and as to the 
probable time of the Saviour’s birth, see note 6 at the end of the book. The vindication of Luke s 
historical statements in these verses is one of the triumphs of modern research, as is shown in that 
note. 


9 





§11 BIRTH AND CHILDHOOD OF THE BAPTIST AND OF JESUS 


§ 11. THE PRAISE OF THE ANGELS AND THE HOMAGE 
OF THE SHEPHERDS 

Near Bethlehem 
Luke 2:8-20 

8 And there were shepherds in the same country abiding in the field, 

9 and keeping x watch by night over their flock. And an angel of the Lord 
stood by them, and the glory of the Lord shone round about them, and 

10 they were sore afraid. And the angel said unto them, Be not afraid; 

11 for behold, I bring you good tidings of great joy which shall be to all the 
people: for there is born to you this day in the city of David, a Saviour 

12 which is 2 Christ the Lord. And this is the sign unto you; Ye shall find a 

13 babe wrapped in swaddling clothes, and lying in a manger. And suddenly 
there was with the angel a multitude of the heavenly host praising* God, 
and saying, 

14 Glory to God in the highest, 

And on earth 3 peace among 4 men in whom he is well pleased. 

15 And it came to pass, when the angels went away from them into heaven, 
the shepherds said one to another, Let us now go even unto Bethlehem, 
and see this 6 thing that is come to pass, which the Lord hath made known 

16 unto us. And they came with haste, and found both Mary and Joseph, 

17 and the babe lying in the manger. And when they saw it, they made 
known concerning the saying which was spoken to them about this child. 

18 And all that heard it wondered at the things which were spoken unto 

19 them by the shepherds. But Mary kept all these Mayings, pondering 

20 them in her heart. And the shepherds returned, glorifying and praising 
God for all the things that they had heard and seen, even as it was spoken 
unto them. 

1 Or, night-watches. * Or, Anointed Lord. 9 Many ancient authorities read peace, good pleasure 

among men. 4 Gr. men of good pleasure. 6 Or, saying. 6 Or, things. 


§ 12. THE CIRCUMCISION OF JESUS ’ 

Bethlehem 
Luke 2:21 

21 And when eight days were fulfilled for circumcising him [see Gen. 
17:12; Lev. 12:8], his name was called Jesus, which was so called by 
the angel before he was conceived in the womb. 

§13. THE PRESENTATION IN THE TEMPLE WITH 
THE HOMAGE OF SIMEON AND ANNA 

Jerusalem 
Luke 2:22-38 

22 And when the days of their purification according to the law of Moses 

23 were fulfilled, they brought him up to Jerusalem, to present him to the 


* The Gloria in Excelsis. 
10 




BIRTH AND CHILDHOOD OF THE BAPTIST AND OF JESUS § 14 


Luke 2:22-38 

Lord (as it is written in the law of the Lord, Every male that openeth the 
womb, shall be called holy to the Lord) [see Ex. 13:2 , 12,15; Lev. 12:1-8 ], 

24 and to offer a sacrifice according to that which is said in the law of the 

25 Lord, A pair of turtledoves, or two young pigeons. And behold, there was 
a man in Jerusalem, whose name was Simeon; and this man was righteous 
and devout, looking for the consolation of Israel: and the Holy Spirit 

26 was upon him. And it had been revealed unto him by the Holy Spirit, 

27 that he should not see death, before he had seen the Lord’s Christ. And 
he came in the Spirit into the temple: and when the parents brought in 
the child Jesus, that they might do concerning him after the custom of the 

28 law, then he received him into his arms, and blessed God and said,* 

29 Now lettest thou thy Servant depart, 0 2 Lord, 

According to thy word, in peace; 

30 For mine eyes have seen thy salvation [see Isa. 52:10]. 

31 Which thou hast prepared before the face of all the peoples; 

32 A light for Revelation to the Gentiles, 

And the glory of thy people Israel [see Isa. 1^2:6; 49:6]. 

33 And his father and his mother were marvelling at the things which 

34 were spoken concerning him; and Simeon blessed them, and said unto 
Mary his mother, Behold, this child is set for the falling and rising up 

35 of many in Israel; and for a sign which is spoken against; yea and a sword 
shall pierce through thine own soul; that thoughts out of many hearts 

36 may be revealed. And there was one Anna, a prophetess, the daughter 
of Phanuel, of the tribe of Asher (she was 4 of a great age, having lived 

37 with a husband seven years from her virginity, and she had been a widow 
even for four-score and four years), which departed not from the temple, 

38 worshipping with fastings and supplications night and day. And coming 
up at that very hour she gave thanks unto God, and spake of him to all 
them that were looking for the redemption of Jerusalem. 

1 Gr. band-servant. * Gr. Master. 3 Or, the unveiling of the Gentiles. 4 Gr. advanced in many days. 


§ 14. MAGI VISIT THE NEW-BORN KING OF THE JEWS 
Jerusalem and Bethlehem 
Matt. 2:1-12 

1 Now when Jesus was born in Bethlehem of Judea in the days of Herod 

2 the king, behold, J wise men from the east [see Num. 24:17] came to 
Jerusalem, saying, 2 Where is he that is born King of the Jews? for we saw 

3 his star in the east, and are come to worship him. And when Herod the 

4 king heard it, he was troubled, and all Jerusalem with him. And gather¬ 
ing together all the chief priests and scribes of the people, he inquired 

5 of them where the Christ should be born. And they said unto him, In 
Bethlehem of Judea: for thus it is written 3 by the prophet, 


* The four New Testament psalms, given by Luke, breathe the atmosphere of Old Testament 
piety quite in contrast to the formalism of the Pharisees and yet thoroughly Jewish in background 
and Christian in sentiment. But it is primitive Christian feeling. Section 7 gives the Magnificat of 
Mary in response to the song of Elisabeth in § 6. In § 8 we have the Benedictus of Zaeharias and 
in § 13 The Nunc Dimittis of Simeon. 


11 





§ 15 BIRTH AND CHILDHOOD OF THE BAPTIST AND OF JESUS 


Matt. 2:1-12 

6 And thou Bethlehem, land of Judah, 

Art in no wise least among the princes of Judah; 

For out of thee shall come forth a governor [see Mic. 5:1-2], 

Which shall be shepherd of my people Israel. 

7 Then Herod privily called the x wise men, and learned of them carefully 

8 4 what time the star appeared. And he sent them to Bethlehem, and said, 
Go and search out carefully concerning the young child; and when ye 
have found him, bring me word, that I also may come and worship him. 

9 And they, having heard the king, went their way; and lo, the star, which 
they saw in the east, went before them, till it came and stood over where 

10 the young child was. And when they saw the star, they rejoiced with 

11 exceeding great joy. And they came into the house and saw the young 
child with Mary his mother; and they fell down and worshipped him; and 
opening their treasures they offered unto him gifts, gold and frankincense 

12 and myrrh. And being warned of God in a dream that they should not 
return to Herod, they departed into their own country another way. 

1 Gr. Magi. Compare Esther 1:13; Dan. 2:12. * Or, Where is the King of the Jews that is bomf 

* Or, through. 4 Or, the time of the star that appeared. 


§15. THE CHILD JESUS CARRIED TO EGYPT, AND 
THE CHILDREN AT BETHLEHEM SLAIN 

Probably b.c. 5 
Matt. 2:13-18 

13 Now when they were departed, behold, an angel of the Lord appeareth 
to Joseph in a dream, saying, Arise and take the young child and his 
mother, and flee into Egypt, and be thou there until I tell thee: for Herod 

14 will seek the young child to destroy him. And he arose and took the 
young child by night, and departed into Egypt; and was there until the 

15 death of Herod: that it might be fulfilled which was spoken by the Lord 
through the prophet, saying, Out of Egypt did I call my son [see Hos. 11:1]. 

16 Then Herod, when he saw that he was mocked of the ^ise men, was 
exceeding wroth, and sent forth, and slew all the male children that were 
in Bethlehem, and in all the borders thereof, from two years old and under, 
according to the time which he had carefully learned of the x wise men. 

17 Then was fulfilled that which was spoken 2 by Jeremiah the prophet, 
saying [see Jer. 81:15], 

18 A voice was heard in Ramah, 

Weeping and great mourning 
Rachel weeping for her children; 

And she would not be comforted, because they are not. 

1 Gr. Magi. 1 Or, through. 


12 



BIRTH AND CHILDHOOD OF THE BAPTIST AND OF JESUS § 18 


§16. THE CHILD BROUGHT FROM EGYPT TO 
NAZARETH 


Probably b.c. 4 


Matt. 2:19-23 

19 But when Herod was dead, behold, an angel 
of the Lord appeareth in a dream to Joseph in 

20 Egypt, saying, Arise and take the young child 
and his mother, and go into the land of Israel: 

21 for they are dead that sought the young child’s 
life. And he arose and took the young child 
and his mother, and came into the land of Is- 

22 rael. But when he heard that Archelaus was 
reigning over Judea in the room of his father 
Herod, he was afraid to go thither; and being 

23 warned of God in a dream, he withdrew into 
the parts of Galilee, and came and dwelt in a 
city called Nazareth; that it might be fulfilled 
which was spoken J by the prophets,* that he 
should be called a Nazarene. 


Luke 2:39 


39 And when they 
had accomplished 
all things that were 
according to the law 
of the Lord, they 
returned into Galilee, 
to their own city 
Nazareth. 


1 Or, through. 


§17. THE CHILDHOOD OF JESUS AT NAZARETH 
Probably b.c. 4 to a.d. 7 
Luke 2:40 

40 And the child grew, and waxed strong, ffilled with wisdom; and the 
grace of God was upon him. 

§18. THE VISIT OF THE BOY JESUS TO JERUSALEM 
WHEN TWELVE YEARS OLD 

Probably a.d. 7 or 8 

Luke 2:41-50 

41 And his parents went every year to Jerusalem at the feast of the pass- 

42 over [see Ex. 23:14~17; Devi. 16:1 -5]. And when he was twelve years old, 

43 they went up after the custom of the feast; and when they had fulfilled 
the days, as they were returning, the boy Jesus tarried behind in Jerusalem; 

44 and his parents knew it not; but supposing him to be in the company, they 
went a day’s journey; and they sought for him among their kinsfolk 

45 and acquaintance: and when they found him not, they returned to Jeru- 


* Cf. Isa. 11:1 where the Messiah is called Netzer, a Branch, though Nazareth is not mentioned in 
the Old Testament. 

t This simple statement of Luke tells more in one sentence than all the apocryphal Gospels of 
the Infancy, with their silly legends about the miraculous prowess of the child Jesus. 

13 







§ 19 BIRTH AND CHILDHOOD OF THE BAPTIST AND OF JESUS 


Luke 2: 41-50 

46 salem, seeking for him. And it came to pass, after three days they found 
him in the temple, sitting in the midst of the doctors, both hearing them, 

47 and asking them questions: and all that heard him were amazed at his 

48 understanding and his answers. And when they saw him, they were 

49 astonished: and his mother said unto him, 2 Son, why hast thou thus dealt 

50 with us? behold, thy father and I sought thee sorrowing. And he said 
unto them, How is it that ye sought me? wist ye not that I must be 3 in my 
Father's house? And they understood not the saying which he spake 
unto them. 

1 Or, teachers. 2 Gr. Child. 8 Or, about my Father's business. 


§19. THE EIGHTEEN YEARS* AT NAZARETH 

Probably a.d. 7 to a.d. 26 (or 6 to 25) 

Luke 2:51-52 

51 And he went down with them, and came to Nazareth; and he was subject 
unto them: and his mother kept all these Mayings in her heart. 

52 And Jesus advanced in wisdom and 2 stature, and in 3 favor with God 
and men [see 1 Sam. 2:26]. 

1 Or, things. 1 Or, age. 8 Or, grace. 


* After the return to Nazareth, we know nothing of Jesus’ life at that place beyond the general 
statements of Luke 2:52, with the knowledge and dispositions indicated in the narrative of § 18 
and the fact that he was a carpenter, until he comes forth to be baptized by John, his forerunner. 
The social and political conditions of this period in Galilee are described by Edereheim.D. Smith, and 
other writers on the Life of Jesus, and briefly stated in Broadus’s Commentary on Matthew,p.30f 
Dwell on the general statement of Luke 2:52. Other passages throw light on the life in Nazareth 
as to habits of worship (Luke 4:16), the family group of brothers and sisters (Mark 6:3= Matt 
13:55 f.), work as carpenter (ibid.). A helpful book on this obscure period is Ramsay’s The Educa¬ 
tion of Christ. 


14 




PART V 

THE BEGINNING OF THE BAPTIST’S MINISTRY 

Probably six months and in a.d. 25. In the Wilderness of Judea and beside 

the Jordan, § § 20-23 

§20. THE TIME OF THE BEGINNING 


Mark 1:1 

1 The beginning of 
the gospel of Jesus 
Christ ] the Son of 
God. 


Luke 3:1-2 

1 Now in the fif¬ 
teenth *year of the 
reign of Tiberius 
Caesar, Pontius Pi¬ 
late being governor 
of Judea, and Herod 
being tetrarch of 
Galilee, and his 
brother Philip tet¬ 
rarch of the region 
of Ituraea and Trach- 
onitis, and Lysaniasf 
tetrarch of Abilene, 

2 in the highpriest- 
hood of Annas and 
Caiaphas, the word 
of God came unto 
John the son of Zach- 
arias in the wilder¬ 
ness. 


1 Some ancient authorities omit the son of God. 


§21. THE MESSAGE AND THE MESSENGER 


Mark 1:2-6 

2 Even as it is writ¬ 
ten fin Isaiah the 
prophet, 

Behold, I send my 
messenger before 
thy face [see 
Mai 8:1], 


Matt. 3:1-6 

1 And in those days 
cometh John the 
Baptist, preaching in 
the wilderness of 

2 Judea, sayingf Re¬ 
pent ye; for the king¬ 
dom of heaven is at 


Luke 3:3-6 

3 And he came into 
all the region round 
about Jordan, preach¬ 
ing the baptism of 
repentance unto re- 

4 mission of sins; as it 
is written in the book 


* See note 6 at end of Harmony. 

t See note 6. Luke follows the custom of ancient historians in dating events by the names of the 
rulers. As the son of a priest John was probably thirty years old when he came forth, 
t See Mark 1:15 ( = Matt. 4:17); Matt. 10:7; Acts 2:38. 

15 







§22 THE BEGINNING OF THE BAPTIST’S MINISTRY 


Mark 1:2-6 
Who shall prepare 
thy way; 

3 The voice of one 

crying in the wil¬ 
derness [see Isa. 
40:3], 

Make ye ready the 
way of the Lord, 
Make his paths 
straight; 

4 John came, who bap¬ 
tized in the wilder¬ 
ness and preached 
the baptism of re¬ 
pentance unto re- 

5 mission of sins. And 
there went out unto 
him all the country 
of Judea, and all 
they of Jerusalem; 
and they were bap¬ 
tized of him in the 
river Jordan, con¬ 
fessing their sins. 

6 And John was cloth¬ 
ed with camel's hair, 
and had a leathern 
girdle about his loins, 
and did eat locusts 
and wild honey. 


Matt. 3:1-6 

3 hand. For this is he 
that was spoken of 
2 by Isaiah the proph¬ 
et, saying, 

The voice of one 
crying in the wil¬ 
derness, 

Make ye ready the 
way of the Lord, 

Make his paths 
straight. 

4 Now John himself 
had his raiment of 
camel’s hair, and a 
leathern girdle about 
his loins; and his 
food was locusts and 

5 wild honey. Then 
went out unto him 
Jerusalem, and all 
Judea, and all the 
region round about 

6 Jordan; and they 
were baptized of him 
in the river Jordan, 
confessing their sins. 


Luke 3:3-6 
of the words of Isaiah 
the prophet, 

The voice of one 
crying in the wil¬ 
derness, 

Make ye ready the 
way of the Lord, 
Make his paths 
straight. 

5 Every valley shall 

be filled, 

And every moun¬ 
tain and hill shall 
be brought low; 
And the crooked 
shall become 
straight, 

And the rough 
ways smooth; 

6 And all flesh shall 

see the salvation 
of God [see Isa. 
40 : 4 - 6 ]. 


1 Some ancient authorities read in the prophets. 8 Or, through 


§22. A SPECIMEN* OF JOHN’S PREACHING 


Matt. 3:7-10 

7 But when he saw many of the 
Pharisees and Sadducees coming 
to his baptism, he said unto them, 
Ye offspring of vipers, who warned 
you to flee from the wrath to 

8 come? Bring forth therefore fruit 

9 worthy of Repentance: and think 
not to say within yourselves, We 
have Abraham to our father: for 
I say unto you, that God is able 
of these stones to raise up children 


Luke 3:7-14 

7 He said therefore to the multi¬ 
tude that went out to be baptized 
of him, Ye offspring of vipers, who 
warned you to flee from the wrath 

8 to come? Bring forth therefore 
fruits worthy of Repentance; and 
begin not to say within yourselves, 
We have Abraham to our father: 
for I say unto you, that God is 
able of these stones to raise up 

9 children unto Abraham. And 


* Here we see Matthew and Luke preserving a non-Markan section, as so frequently hereafter, 
an example of the so-called Logia (Discourses). 

16 







THE BEGINNING OF THE BAPTIST’S MINISTRY § 23 


Matt. 3:10-10 

10 unto Abraham. And even now 
is the axe laid unto the root of the 
trees: every tree therefore that 
bringeth not forth good fruit is 
hewn down, and cast into the fire. 


Luke 3:9-14 

even now is the axe also laid unto 
the root of the trees: every tree 
therefore that bringeth not forth 
good fruit is hewn down, and cast 

10 into the fire. And the multitudes 
asked him, saying, What then must 

11 we do? And he answered and 
said unto them, He that hath two 
coats, let him impart to him that 
hath none; and he that hath food, 

12 let him do likewise. And there 
came also 2 publicans to be bap¬ 
tized, and they said unto him, 

13 3 Master, what must we do? And 
he said unto them, Extort no more 
than that which is appointed 

14 you. And 4 soldiers also asked 
him, saying, And we, what must 
we do? And he said unto them, 
Do violence to no man, neither 
6 exact anything wrongfully; and be 
content with your wages. 


1 Or, your repentance. 1 That is, collectors or renters of Roman taxes. 3 Or, Teacher. * Gr. 
Soldiers in service. 6 Or, accuse any one. 


§23. THE FORERUNNER’S PICTURE OF THE MESSIAH 
BEFORE SEEING HIM 


Mark 1:7-8 

7 And he preached, 
saying, There com¬ 
eth after me he that 
is mightier than I, 
the latchet of whose 
shoes I am not Wor¬ 
thy to stoop down 

8 and unloose. I bap¬ 
tized you x with wa¬ 
ter; but he shall bap¬ 
tize you 3 with the 
Holy Ghost. 


Matt. 3:11-12 

11 I indeed baptize 
you x with water unto 
repentance: but he 
that cometh after me 
is mightier than I, 
whose shoes I am not 
2 worthy to bear: he 
shall baptize you 
3 with the Holy Ghost 

12 and with fire: whose 
fan is in his hand, 
and he will throughly 
cleanse his threshing- 
floor; and he will 
gather his wheat into 
the garner, but the 
chaff he will burn up 
with unquenchable 
fire. 


Luke 3:15-18 

15 And as the peo¬ 
ple were in expec¬ 
tation, and all men 
reasoned in their 
hearts concerning 
John, whether haply 
he were the Christ; 

16 John answered, say¬ 
ing unto them all, I 
indeed baptize you 
with water; but there 
cometh he that is 
mightier than I, the 
latchet of whose 
shoes I am not Wor¬ 
thy to unloose: he 
shall baptize you 
x with the 3 Holy Ghost 
and with fire: whose 

17 fan is in his hand, 


17 







THE BEGINNING OF THE BAPTISTS MINISTRY 


Luke 3:15-18 
throughly to cleanse 
his threshing-floor, 
and to gather the 
wheat into his garner: 
but the chaff he will 
burn up with un¬ 
quenchable fire. 

18 With many other 
exhortations there¬ 
fore preached he 
4 good tidings unto 
the people.* 

i Or, in. a Gr. sufficient. 8 Or, Holy Spirit. * Or, the gospel. 


* One can easily put together all that we are told of John the Baptist in John 1:6-15 and in Sec¬ 
tions 4, 6, 8, 20, 21, 22, 23, 24, 26, 27, 28, 33, 34, 49, 57, 84, 133. See also Acts 1:5, 22; 10:37; 13:24; 
18:25; 19:1-7. For a full discussion of the Baptist see my John the Loyal. These months of John’s 
ministry prepared the way for the Messiah. 


18 






PART VI 


THE BEGINNING OF CHRIST’S PUBLIC MINISTRY 


The Year of Obscurity* 

Probably Part of a.d. 26 and 27 

In all parts of the Holy Land (the first Perean Ministry, the first 
Galilean Ministry, the first Judean Ministry, the first Samaritan 
Ministry). §§ 24-36. This early ministry includes the baptism, 
the temptation, John's witness to Jesus, the first disciples, the first 
miracle and work in Galilee, the first work in Judea, the arrest of John, 
the work in Samaria, and the return to Galilee. 


§24. JESUS BAPTIZED BY JOHN IN THE JORDAN 


Bethany beyond Jordan. Probably a.d. 26 


Mark 1:9-11 
9 And it came to 
pass in those days, 
that Jesus came from 
Nazareth of Galilee, 
and was baptized of 
John 4 in the Jordan. 


Matt. 3:13-17 

13 Then cometh Jesus 
from Galilee to the 
f Jordan unto John, to 
be baptized of him. 

14 But John would have 
hindered him, say¬ 
ing, I have need to 
be baptized of thee, 
and comest thou to 

15 me? But Jesus an¬ 
swering said unto 
him, Suffer Ht now: 
for thus it becometh 
us to fulfil all right¬ 
eousness. Then he 


Luke 3:21-23 


* The precise duration of this early ministry cannot be determined. Our Lord’s baptism must 
have been at least two months before the Passover, and may have been some weeks or months 
earlier. Then the highly successful ministry in Judea after the Passover must have lasted several 
months (John 3:22; 4:1-3). If the “yet four months” in John 4:35 be understood to be not a com¬ 
mon saying as to the usual interval between seedtime and harvest, but a statement that it was 
then just four months before harvest, that would make the Judean ministry extend eight months 
after the Passover. But this interpretation is upon the whole improbable, and we can only say that 
the opening ministry lasted several months. The time occupied makes very little difference for 
our understanding the events and discourses. All of the incidents during this period after the 
temptation are given in John’s Gospel. But for the Fourth Gospel we should not know that 
Jesus did not plunge at once into the great Galilean Ministry. 

t The Gospel of the Hebrews (one of the apocryphal gospels) is quoted by Jerome ( adv. Pelag. 
iii. 2) as having the following: “Behold, the Lord’s mother and His brethren were saying to Him, 
John the Baptist baptizes unto the remission of sins; let us go and be baptized by him. But he 
said unto them, What sin have I done, that I should go and be baptized by him? unless perchance 
this very thing which I have said is an ignorance.” 

19 





THE BEGINNING OF CHRISTS PUBLIC MINISTRY 


Mark 1:9-11 
10 And straightway 
coming up out of the 
water, he saw the 
heavens rent asunder, 


and the Spirit as a 
dove descending up- 
11 on him: and a voice 
came out of the 
heavens, Thou art 
my beloved Son, in 
thee I am well pleas¬ 
ed [see Ps. 2:7; Isa. 
42:1]. 


1 Or, me. * Some ancient 
am well pleased. 4 Gr. into. 


Matt. 3:13-17 

16 suffereth 'him. And 
Jesus, when he was 
baptized, went up 
straightway from the 
water: and lo, the 
heavens were opened 
2 unto him, and he 
saw the Spirit of 
God descending as 
a dove, and coming 

17 upon him; and lo, a 
voice out of the heav¬ 
ens, saying, 3 This is 
my beloved Son, in 
whom I am well 
pleased. 


•ities omit unto him. • Or, 


Luke 3:21-23 

21 Now it came to 
pass, when all the 
people were baptized, 
that Jesus also hav¬ 
ing been baptized, 
and praying, the 
heaven was opened, 

22 and the Holy Ghost 
descended in a bod¬ 
ily form, as a dove, 
upon him [see John 
1:82-34 ], and a 
voice came out of 
heaven, Thou art my 
beloved Son; in thee 
fl am well pleased. 

23 And Jesus himself, 
when he began 
to teach , was about 
thirty years of age. 

is my son; my beloved in whom 1 


§25. THE THREE TEMPTATIONS! OF JESUS 

The Wilderness of Judea. Probably a.d. 26 


Mark 1:12-13 

12 And straightway 
the Spirit driveth him 
forth into the wilder- 

13 ness. And he was 
in the wilderness 
forty days tempted 
of Satan; and he 
was with the wild 
beasts; 


Matt. 4:1-11 

1 Then was Jesus led 
up of the Spirit into 
the wilderness to be 
tempted of the devil. 

2 And when he had 
fasted forty days and 
forty nights, he af¬ 
terward hungered. 

3 And the tempter 
came and said unto 
him, If thou art the 
Son of God, com- 


Luke 4:1-13 

1 And Jesus, full of 
the Holy Spirit, re¬ 
turned from the Jor¬ 
dan, and was led 8 by 
the Spirit in the wil¬ 
derness during forty 

2 days, being tempted 
of the devil [see Heb. 
4:15]. And he did eat 
nothing in those days: 
and when they were 
completed, he hun- 


* The Gospel of John does not describe the baptism of Jesus, but refers to the event in a way 
that shows knowledge of the Synoptic Gospels. 

t Codex Bezae (D) reads in Luke: “Thou art my beloved son, to-day have I begotten thee.” 
The Gospel of the Ebionites has: “Thou art my beloved son, in thee I am well pleased, to-day I 
have begotten thee.” 

See §85 for similar language at the Transfiguration. 

t Mark gives only a summary account while the Logia (the oldest known record) tells the 
temptations in detail. This early document reveals the Messianic consciousness of Jesus as dis¬ 
tinctly as it appears in the Gospel of John. The record of the baptism in § 24 and of the tempta¬ 
tion in § 25 goes back to the two oldest strata of the Gospel sources (Mark or the Memoirs of Peter 
and the Logia of Matthew) and shows that Jesus enters upon his Messianic work knowing that he 
had his Father’s approval and the power of the Holy Spirit upon him. 

20 









THE BEGINNING OF CHRISTS PUBLIC MINISTRY §25 


Matt. 4:1-11 
mand that these 
stones become x bread. 

4 But he answered and 
said, It is written [see 
Deut. 8:8 ], Man shall 
not live by bread 
alone, but by every 
word that proceed¬ 
ed out of the mouth 

5 of God. Then the 
devil taketh him into 
the holy city; and 
he set him on the 
2 pinnacle of the tem- 

6 pie, and saith unto 
him, If thou art the 
Son of God, cast thy¬ 
self down: for it is 
written [see Ps. 91:11 - 

m, 

He shall give his 
angels charge 
concerning thee: 

And on their hands 
they shall bear 
thee up, 

Lest haply thou 
dash thy foot 
against a stone. 

7 Jesus said unto him, 
Again it is written 
[see Deut. 6:16], Thou 
shalt not tempt the 

8 Lord thy God. Again 
the devil taketh him 
unto an exceeding 
high mountain, and 
sheweth him all the 
kingdoms of the 
world, and the glory 

9 of them; and he said 
unto him, All these 
things will I give 
thee, if thou wilt fall 
down and worship 

10 me. Then saith Jesus 
unto him, Get thee 
hence, Satan: for it is 
written [see Deut. 6: 
13], Thou shalt wor- 
21 


Luke 4:1-13 

3 gered. And the devil 
said unto him, If 
thou art the Son of 
God, command this 
stone that it become 

4 4 bread. And Jesus 
answered unto him, 
It is written [see Deut. 
8:8], Man shall not 
live by bread alone. 

5 And he led him up, 
and shewed him all 
the kingdoms of 5 the 
world in a moment 

6 of time. And the 
devil said unto him, 
To thee will I give 
all this authority, and 
the glory of them: 
for it hath been de¬ 
livered unto me; and 
to whomsoever I will 

71 give it. If thou 
therefore wilt worship 
before me, it shall 

8 all be thine. And 
Jesus answered and 
said unto him, It is 
written [see Deut. 6: 
13], Thou shalt wor¬ 
ship the Lord thy God, 
and him only shalt 

9 thou serve. And he 
led him to Jerusalem, 
and set him on the 
pinnacle of the tem¬ 
ple, and said unto 
him, If thou art the 
Son of God, cast thy¬ 
self down from hence: 

10 for it is written [see 
Ps. 91:11-12], 

He shall give his 
angels charge 
concerning thee, 
to guard thee: 

11 And on their hands 

they shall bear 
thee up, 

Lest haply thou 





§ 26 THE BEGINNING OF CHRISTS PUBLIC MINISTRY 


Mark 1:12-13 


and the 
angels ministered 
unto him. 


Matt. 4:1-11 j 
ship the Lord thy God, 
and him only shalt 
thou serve. 


11 Then the devil 
leaveth him; and be¬ 
hold angels came and 
ministered unto him. 


Luke 4:1-13 
dash thy foot 
against a stone. 

12 And Jesus answering 
said unto him, It is 
said [see Devi. 6:16], 
Thou shalt not tempt 
the Lord thy God. 

13 And when the devil 
had completed every 
temptation, he de¬ 
parted from him •'for 
a season. 


1 Gr. loaves. 3 Gr. wing. 3 Gr. in. 4 Or, a loaf. 5 Gr. the inhabited earth. 6 Or, until. 


§26. THE TESTIMONY OF THE BAPTIST TO THE 
COMMITTEE OF THE SANHEDRIN 

At Bethany beyond Jordan 
John 1:19-28 

19 And this is the witness of John, when the Jews sent unto him from 

20 Jerusalem priests and Levites to ask him, Who art thou? And he con- 

21 fessed, and denied not: and he confessed, I am not the Christ. And 
they asked him, What then? Art thou Elijah? And he saith, I am not. 

22 Art thou the prophet? And he answered, No. They said therefore 
unto him, Who art thou? that we may give an answer to them that sent 

23 us. What sayest thou of thyself? He said, I am the voice of one crying 

24 in the wilderness Make straight the way of the Lord, as said Isaiah the 

25 prophet [see Isa. 4-0:3], x And they had been sent from the Pharisees.* And 
they asked him, and said unto him, Why then baptizest thou, if thou 
art not the Christ, neither Elijah, neither the prophet? John answered 

26 them, saying, I baptize 2 with water: in the midst of you standeth one 
whom ye know not, even he that cometh after me, the latchet of whose 

27 shoe I am not worthy to unloose. These things were done in 8 Bethany 

28 beyond Jordan, where John was baptizing. 

1 Or, And certain had been sent from among the Pharisees. 3 Or, in. * Many ancient authorities 
read Bethabarah, some Betharabah. 

§27. JOHN’S IDENTIFICATION OF JESUS AS THE 

MESSIAH 

At Bethany beyond the Jordan 
John 1:29-34 

29 On the morrow he seeth Jesus coming unto him, and saith, Behold, 

30 the Lamb of God, which Taketh away the sin of the world [see Isa. 53:7] ! 
This is he of whom I said, After me cometh a man which is become before 

* In 1:19 the priests and Levites are Sadducees. The idea seems to be that the Pharisees had 
the Sadducees sent on this embassy (c/. § 22). Later Jesus will say that John was Elijah that was to 
come; some will even take Jesus to be Elijah. 

22 






THE BEGINNING OF CHRIST’S PUBLIC MINISTRY §28 


John 1:29-34 

31 me: for he was 2 before me. And I knew him not; but that he should be 

32 made manifest to Israel, for this cause came I baptizing 3 with water. 
And John bare witness, saying, I have beheld the Spirit descending as 

33 a dove out of heaven; and it abode upon him. And I knew him not: 
but he that sent me to baptize 3 with water, he said unto me, Upon whom¬ 
soever thou shalt see the Spirit descending, and abiding upon him, the 

34 same is he that baptizeth 3 with the Holy Spirit. And I have seen, and 
have borne witness that this is the son of God.* 

1 Or, beareth the sin. * Gr. first in regard of me. * Or, in. 


§28. JESUS MAKES HIS FIRSTf DISCIPLES 
At Bethany beyond the Jordan 
John 1:35-51 

35 Again on the morrow John was standing, and two of his disciples; 

36 and he looked upon Jesus as he walked, and saith, Behold, the Lamb 

37 of God [see Isa. 53:7 ]! And the two disciples heard him speak, and they 

38 followed Jesus. And Jesus turned, and beheld them following, and saith 
unto them, What seek ye? And they said unto him, Rabbi (which is to 

39 say, being interpreted, faster), where abidest thou? He saith unto 
them, Come, and ye shall see. They came therefore and saw where he 
abode; and they abode with him that day: it was about the tenth hour. 

40 One of the two that heard John speak , and followed him, was Andrew, 

41 Simon Peter’s brother. He findeth first his own brother Simon, and 
saith unto him, We have found the Messiah (which is, being interpreted, 

42 2 Christ). He brought him unto Jesus. Jesus looked upon him, and 
said, thou art Simon the son of 3 John: thou shalt be called Cephas (which 
is by interpretation, 4 Peter). 

43 On the morrow he was minded to go forth into Galilee, and he find¬ 
eth Philip: and Jesus saith unto him, Follow me. Now Philip was from 

44 Bethsaida, of the city of Andrew and Peter. Philip findeth Nathanael, 

45 and saith unto him, We have found him, of whom Moses in the law, 

46 and the prophets, did write, Jesus of Nazareth, the son of Joseph. And 
Nathanael said unto him, Can any good thing come out of Nazareth? 

47 Philip saith unto him, Come and see. Jesus saw Nathanael coming to 
him, and saith of him, Behold, an Israelite indeed, in whom is no guile! 

48 Nathanael saith unto him, Whence knowest thou me? Jesus answered 
and said unto him, Before Philip called thee, when thou wast under the 

49 fig tree, I saw thee. Nathanael answered him, Rabbi, thou art the son 


* Put together the Baptist’s testimonies to Jesus in sections 21,22, 23, 24, 26, 27, 28, 33, 57. Add 
John 1:6-15. Note also the four testimonies of Jesus to John, sections 49, 57, 85, 133. Observe 
the four successive days here in John 1:19, 29, 35, 43, and the third day from the last in John 2:1, 
making a week that is covered in detail (c/. the Passion Week at the close). We have other glimpses 
of special days in the ministry, as the Busy Day of the blasphemous accusation and the parables 
(Matt. 12 and 13). In John 1:39 the very hour is preserved, probably Roman time (ten in the 
morning), as John writes long after the destruction of Jerusalem and outside of Palestine and uses 
the Roman reckoning (midnight to midnight) in John 20:19. But see note 11 at end of Harmony 
for Ramsay’s objections to this view. 

t Notice here a series of First Things; first testimony of John, first disciples, first miracle, first 
residence at Capernaum, first passover during his ministry, first extended discourse. 

23 





§ 29 THE BEGINNING OF CHRISTS PUBLIC MINISTRY 


John 1:35-51 

50 of God; thou art King of Israel* [see 2 Sa?n. 7:1 J+; Ps. 2:7]. Jesus answered 
and said unto him, Because I said unto thee, I saw thee underneath the 

51 fig tree, believest thou? thou shalt see greater things than these. And he 
saith unto him, Verily, verily, I say unto you, Ye shall see the heaven 
opened, and the angels of God ascending and descending upon the Son 
of manf [see Gen. 28:12]. 

1 Or, Teacher. 2 That is, Anointed. * Gr. Joanes: called in Matt. 16:17 Jonah. 4 That is, 
Rock or Stone. 


§29. JESUS WORKS HIS FIRST MIRACLE 
At Cana in Galilee 
John 2:1-11 

1 And the third day there was a marriage in Cana of Galilee: and the 

2 mother of Jesus was there: and Jesus also was bidden, and his disciples, 

3 to the marriage. And when the wine failed, the mother of Jesus saith 

4 unto him, They have no wine. And Jesus saith unto her, Woman, what 

5 have I to do with thee? mine hour is not yet come. His mother saith 

6 unto the servants, Whatsoever he saith unto you, do it. Now there 
were six waterpots of stone set there after the Jews’ manner of purifying, 

7 containing two or three firkins apiece. Jesus saith unto them, Fill the 

8 waterpots with water. And they filled them up to the brim. And he 
saith unto them, Draw out now, and bear unto the ^uler of the feast. 

9 And they bare it. And when the ruler of the feast tasted the water 2 now 
become wine, and knew not whence it was (but the servants which had 
drawn the water knew), the ruler of the feast calleth the bridegroom, 

10 and saith unto him, Every man setteth on first the good wine; and when 
men have drunk freely, then that which is worse: thou hast kept the good 

11 wine until now. This beginning of his signs did Jesus in Cana of Galilee, 
and manifested his glory; and his disciples believed on him. 

1 Or, steward. 2 Or, that it had become. 


§ 30. JESUS MAKES A FIRST SOJOURN AT CAPERNAUM, 
ACCOMPANIED BY HIS KINDRED "AND HIS 
EARLY DISCIPLES 

(Later Capernaum will become his home) 

John 2:12 

12 After this he went down to Capernaum, he, and his mother, and his 
brethren, and his disciples: and there they abode not many days. 


* Notice that these first disciples at once believed that Jesus was the Messiah (ver. 41, 45, 49). 
Compare the confession of Jesus (§ 35) to the Woman at Jacob’s well and the confessions of Peter in 
Matt. 14:33; John 6:69; Matt. 16:16 ($$ 74, 76, 83). 

t Cf. the close of the temptation in the wilderness and the experience in the Garden of Geth- 
semane. 


24 




THE BEGINNING OF CHRISTS PUBLIC MINISTRY §32 


§31. THE FIRST* CLEANSING OF THE TEMPLE AT 

THE PASSOVER 

Jerusalem.! Probably a.d. 27 
John 2:13-22 

13 And the passoverj of the Jews was at hand, and Jesus went up to 

14 Jerusalem. And he found in the temple those who sold oxen and sheep 

15 and doves, and the changers of money sitting: and he made a scourge 
of cords, and cast all out of the temple, both the sheep and the oxen; 

16 and he poured out the changers’ money, and overthrew their tables; 
and to them that sold the doves he said, Take these things hence; make 

17 not my Father’s house a house of merchandise. His disciples remembered 

18 that it was written, The zeal of thine house shall eat me up [see Ps. 69:9]. 
The Jews therefore answered and said unto him, What sign shewest 

19 thou unto us, seeing thou doest these things? Jesus answered and said 
unto them, Destroy this Temple, and in three days I will raise it up. 

20 The Jews therefore said, Forty and six years was this Temple in building, 

21 and wilt thou raise it up in three days? But he spake of the Temple of 

22 his body. When therefore he was raised from the dead, his disciples 
remembered that he spake this; and they believed the scripture, and 
the word which Jesus had said. 

1 Or, sanctuary. 


§32. THE INTERVIEW OF NICODEMUS WITH JESUS 

At Jerusalem during the Passover 


John 2:23 to 3:21 


23 Now when he was in Jerusalem at the passover, during the feast, many 

24 believed on his name, beholding his signs which he did. But Jesus did 

25 not trust himself unto them, for that he knew all men, and because he 
needed not that any one should bear witness concerning Tnan: for he 
himself knew what was in man. 

1 Now there was a man of the Pharisees, named Nicodemus,§ a ruler 

2 of the Jews: the same came unto him by night, and said to him, Rabbi, 
we know that thou art a teacher come from God: for no man can do 

3 these signs that thou doest, except God be with him. Jesus answered 
and said unto him, Verily, verily, I say unto thee, Except a man be born 


* Many scholars consider this the same incident as that in the Synoptic Gospels and placed by 
them in Passion Week (§ 129) probably on Monday. It is urged that Jesus would not have repeated 
such an act and hence one must follow either the order of John or of the Synoptics. But there is no 
inherent difficulty in the repetition of such an act when one reflects on the natural indignation of 
Jesus at the desecration of the temple on his visit during his ministry and considers that Jesus may 
have wished to make one last protest at the close of his ministry. Certainty, of course, is not 

possible in such an argument one way or the other. 

t Observe the successive scenes of this early ministry—beside the Jordan, on the eastern side, 

at Cana of Galilee, at Capernaum, at Jerusalem, in Judea, in Samaria. 

{This is the first of the passovers in Johns Gospel (2:13; 6:4; 13:1). There may have been 

another, odemug app ears as an exception to the statement of 2:24, as one whom Jesus did trust, 
and who amid all difficulties of temperament and station proved not unworthy of the trust. 

25 




§ 33 THE BEGINNING OF CHRISTS PUBLIC MINISTRY 


John 2:23 to 3:21 

4 2 anew, he cannot see the kingdom of God. Nicodemus saith unto him, 
How can a man be born when he is old? can he enter a second time into 

5 his mother’s womb, and be born? Jesus answered, Verily, verily, I say 
unto thee, Except a man be born of water and the Spirit, he cannot enter 

6 into the kingdom of God. That which is born of the flesh is flesh; and 
that which is born of the Spirit is spirit. Marvel not that I said unto 

7 thee, Ye must be born 2 anew. 3 The wind bloweth where it listeth, and 

8 thou hearest the voice thereof, but knowest not whence it cometh, and 

9 whither it goeth: so is every one that is born of the Spirit. Nicodemus 

10 answered and said unto him, How can these things be? Jesus answered 
and said unto him, Art thou the teacher of Israel, and understandest not 

11 these things? Verily, verily, I say unto thee, We speak that we do know, 

12 and bear witness of that we have seen; and ye receive not our witness. If 
I told you earthly things, and ye believe not, how shall ye believe, if I 

13 tell you heavenly things? And no man hath ascended into heaven, but 
he that descended out of heaven, even the Son of man, 4 which is in heaven. 

14 And as Moses lifted up the serpent in the wilderness [see Num. 21:8-9 ], 
even so must the Son of man be lifted up: that whosoever 8 believeth may 

15 in him have eternal life. 

16 For God so loved the world, that he gave his only begotten Son, that 
whosoever believeth on him should not perish, but have eternal life. 

17 For God sent not the Son into the world to judge the world; but that 

18 the world should be saved through him. He that believeth on him is 
not judged; he that believeth not has been judged already, because he 

19 hath not believed on the name of the only begotten Son of God. And this 
is the judgment, that the light is come into the world, and men loved the 

20 darkness rather than the light; for their works were evil. For every one 
that 6 doeth ill hateth the light, and cometh not to the light, lest his works 

21 should be 7 reproved. But he that doeth the truth cometh to the light, 
that his works may be made manifest, 8 that they have been wrought in 
God. 

1 Or, a man, for .. . the man. * Or, from above. 3 Or, The Spirit breatheth. 4 Many ancient 

authorities omit which is in heaven. 6 Or, believeth in him may have. * Or, practiseth. 7 Or, con¬ 
victed. 8 Or, because. 

§33. THE PARALLEL *MINISTRY OF JESUS AND JOHN 
WITH JOHN’S LOYALTY TO JESUS 

John 3:22-36 

22 After these things came Jesus and his disciples into the land of Judea; 

23 and there he tarried with them, and baptized. And John also was baptiz¬ 
ing in ASnon near to Salim, because there *was much water there; and 

24 they came, and were baptized. For John was not yet cast into prison. 

25 There arose therefore a questioning on the part of John’s disciples with a 

26 Jew about purifying. And they came unto John, and said to him, Rabbi, 
he that was with thee beyond Jordan, to whom thou hast borne witness, 

27 behold, the same baptizeth, and all men come to him. John answered and 


* Jesus gained his first disciples from John at Bethany beyond Jordan and many in Jerusalem 
Now he is surpassing John. On John’s loyalty to Jesus see my John the Loyal. 

26 





THE BEGINNING OF CHRIST’S PUBLIC MINISTRY §35 


John 3:22-36 

said, A man can receive nothing, except it have been given him from 

28 heaven. Ye yourselves bear me witness, that I said, I am not the Christ, 

29 but, that I am sent before him. He that hath the bride is the bridegroom: 
but the friend of the bridegroom, which standeth and heareth him, re- 
joiceth greatly because of the bridegroom’s voice: this my joy therefore is 

30 fulfilled. He must increase, but I must decrease. 

31 He that cometh from above is above all: he that is of the earth is of 
the earth, and of the earth he speaketh: 2 he that cometh from heaven 

32 is above all. What he hath seen and heard, of that he beareth witness; 

33 and no man receiveth his witness. He that hath received his witness 

34 hath set his seal to this, that God is true. For he whom God hath sent 
speaketh the words of God: for he giveth not the Spirit by measure. 

35 The Father loveth the Son, and hath given all things into his hand. He 

36 that believeth on the Son hath eternal life; but he that 3 obeyeth not the 
Son shall not see life, but the wrath of God abideth on him. 

1 Gr. were many waters. 2 Some ancient authorities read he that cometh from heaven heareth 
witness of what he hath seen and heard. 3 Or, believeth not. 


§34. CHRIST'S REASONS FOR LEAVING JUDEA 

John 4:1-4 

1 When therefore the Lord knew how that the Pharisees had heard that 

2 Jesus was making and baptizing more disciples than John (although 

3 Jesus himself baptized not, but his disciples), he left Judea, and departed 

4 again into Galilee. And he must needs pass through Samaria. 


Luke 3:19, 20 

19 But Herod the tetrarch, being reproved by him for Herodias his 
brother’s wife, and for all the evil things which Herod had done, added 

20 yet this above all, that he shut up John in prison.* 


Mark 1:14 

14 Now after that 
John was delivered 
up Jesus came into 
Galilee. 


Matt. 4:12 

12 Now when he 
heard that John was 
delivered up he with¬ 
drew into Galilee. 


Luke 4:14 

14 And Jesus return¬ 
ed in the power of 
the Spirit into Gali¬ 
lee. 


§35. JESUS IN SAMARIA.f 
At Jacob’s Well and in Sychar 
John 4:5-42 

5 So he cometh to a city of Samaria, called Sychar, near to the parcel of 
ground that Jacob gave to his son Joseph: and Jacob’s hvell was there 

6 [see Josh. 24:32]. Jesus therefore, being wearied with his journey, sat 2 thus 

♦The place of John’s imprisonment was Machserus, east of the Dead Sea. See Josephus, 
War, Ch. VII, vi. In Antiquities, Ch. XVIII, v, 2 Josephus gives the public and political reason 
for John’s imprisonment because of Herod’s fear of a revolution. He “feared lest the great influ¬ 
ences John had over the people might put it into his power and inclination to raise a rebellion.” 

t Notice that John also had recently been preaching to Samaritans (§ 33) and compare here¬ 
after Philip’s work in the city of Samaria (Acts 8:5 ff.) 

27 







§ 35 THE BEGINNING OF CHRISTS PUBLIC MINISTRY 


John 4:5-42 

7 by the well. 1 It was about the sixth hour. There cometh a woman of 

8 Samaria to draw water: Jesus saith unto her, Give me to drink. For 

9 his disciples were gone away into the city to buy food. The Samaritan 
woman therefore saith unto him, How is it that thou, being a Jew, askest 
drink of me, which am a Samaritan woman? ( 3 For Jews have no dealings 

10 with Samaritans.) Jesus answered and said unto her, If thou knewest 
the gift of God, and who it is that saith to thee, Give me to drink; thou 
wouldest have asked of him, and he would have given thee living water. 

11 The woman saith unto him, 4 Sir, thou hast nothing to draw with, and the 

12 well is deep: from whence then hast thou that living water? Art thou 
greater than our father Jacob, which gave us the well, and drank thereof 

13 himself, and his sons, and his cattle? Jesus answered and said unto her, 

14 Every one that drinketh of this water shall thirst again: but whosoever 
drinketh of the water that I shall give him shall never thirst; but the water 
that I shall give him shall become in him a well of water springing up unto 

15 eternal life. The woman saith unto him, 4 Sir, give me this water, that 

16 I thirst not, neither come all the way hither to draw. Jesus saith unto 

17 her, Go, call thy husband, and come hither. The woman answered and 

18 said unto him, I have no husband. Jesus saith unto her, Thou saidst well, 
I have no husband: for thou hast had five husbands; and he whom thou 

19 now hast is not thy husband: this hast thou said truly. The woman 

20 saith unto him, 4 Sir, I perceive that thou art a prophet. Our fathers 
worshipped in this mountain; and ye say, that in Jerusalem is the place 

21 where men ought to worship. Jesus saith unto her, Woman, believe me, 
the hour cometh, when neither in this mountain, nor in Jerusalem, shall 

22 ye worship the Father. Ye worship that which ye know not; we worship 

23 that which we know: for salvation is from the Jews. But the hour cometh, 
and now is, when the true worshippers shall worship the Father in spirit 

24 and truth: 6 for such doth the Father seek to be his worshippers. 6 God is a 

25 Spirit: and they that worship him must worship in spirit and truth. The 
woman saith unto him, I know that Messiah cometh (which is called 

26 Christ): when he is come, he will declare unto us all things. Jesus saith 
unto her, I that speak unto thee am he. 

27 And upon this came his disciples; and they marvelled that he was 
speaking with a woman; yet no man said, What seekest thou? or, Why 

28 speakest thou with her? So the woman left her waterpot, and went 

29 away into the city, and saith to the men, Come, see a man, which told 

30 me all things that ever I did: can this be the Christ? They went out of 

31 the city, and were coming to him. In the mean while the disciples 

32 prayed him, saying, Rabbi, eat. But he said to them, I have meat to 

33 eat that ye know not. The disciples therefore said one to another, Hath 

34 any man brought him aught to eat? Jesus saith unto them, My meat is 

35 to do the will of him that sent me, and to accomplish his work. Say not 
ye, There are yet four months, and then cometh the harvest? behold, I 
say unto you, Lift up your eyes, and look on the fields, that they are 

36 7 white already unto harvest. He that reapeth receiveth wages, and 
gathereth fruit unto life eternal; that he that soweth and he that reapeth 

37 may rejoice together. For herein is the saying true, One soweth and 

38 another reapeth. I sent you to reap that whereon ye have not laboured: 
others have laboured, and ye are entered into their labour. 

28 



THE BEGINNING OF CHRISTS PUBLIC MINISTRY §36 


John 4:5-42 

39 And from that city many of the Samaritans believed on him *because 
of the word of the woman, who testified, He told me all things that ever I 

40 did. So when the Samaritans came unto him, they besought him to abide 

41 with them: and he abode there two days. And many more believed 

42 because of his word; and they said to the woman, Now we believe, not 
because of thy speaking: for we have heard for ourselves, and know that 
this is indeed the Saviour of the world.f 

1 Gr. spring: and so in ver. 14; but not in ver. 11, 12. 8 Or, as he was. 8 Some ancient authorities 
omit For Jews have no dealings with Samaritans. * Or, Lord. * Or, for such the Father also seeketh. 
• Or, God'8 spirit. 1 Or, white unto harvest. Already he that reapeth, &c. 


§36. THE ARRIVAL OF JESUS IN GALILEE 

John 4:43-45 

43 And after the two days he went forth from thence into Galilee. For 

44 Jesus himself testified, that a prophet hath no honour in his own country 

45 [see Luke 4-'® 4; Mark 6:4; Matt. 13:57]. So when he came into Galilee, the 
Galileans received him, having seen all the things that he did in Jerusalem 
at the feast: for they also went unto the feast. 




t fnthi^early ministry Jesus allowed himself to be regarded as the Messiah by his first disciples 
(R 28), and personally declared that he was the Messiah to the woman at the well (§ 35) (John 4:2b), 
which many other Samaritans also personally believed (John 4:39, 42). He never declared this 
to the Jewish rulers at Jerusalem till the very end (§ 156), doubtless because such an avowal would 
lead them to kill him, and so must not be made till his work in teaching the people and training his 
disciples should be completed. Compare what he says later to Peter in Matt. 16:17-20 (§ 82) At 
the baptism and the temptation of Jesus it was clear that Jesus knew that he was the bon ol Cod, 
the Messiah, and was so regarded by the Baptist. Events in Judea and Galilee change the early 
Dolicv of Jesus and lead to silence on his part m the use of the word Messiah, though many of the 
people know that he makes Messianic claims and the rulers in Jerusalem come to suspect him and to 
fear him. See my volume on The Pharisees and Jesus. 

29 




PART VII 


THE GREAT GALILEAN MINISTRY 


Probably* Autumn of a.d. 27 to Spring of 29 
(Apparently about a year and a half) 


§§ 87-71. Great fulness of detail in Mark for this period and con¬ 
densed report in Luke while Matthew is chiefly topical in this portion. 
Mark’s Gospel plunges at once into the Great Galilean Ministry (cf. 
Peter’s summary of Christ’s life in Acts 10:36-43 to the household of 
Cornelius). The mass of material makes clear grouping difficult , but 
there is progress^ in the development of events. 


1. The Rejection at Nazareth and the New Home in Capernaum, § § 37-43. 

2. The First Tour of Galilee with the Four Fishermen and the Call of 

Matthew (Levi) on the Return with the Growing Fame of Jesus, 
§§44-48. 

3. The Sabbath Controversy in Jerusalem and in Galilee, §§ 49-51. 

4. The Choice of the Twelve and the Sermon on the Mount, §§ 52-54. 

5. The Spread of Christ’s Influence and the Inquiry from John in Prison, 

§§55-59. 

6. The Second Tour of Galilee (now with the Twelve) and the Intense 

Hostility of the Pharisees, §§60-63. 

7. The First Great Group of Parables with the Visit to Gerasa (Khersa) 

and to Nazareth (final one), §§64-69. 

8. The Third Tour of Galilee (Following the Twelve) and the Effect on 

Herod Antipas, §§70-71. 


* We cannot confidently determine the length of the ministry in Galilee. We are not sure 
whether it began in summer or late autumn (see footnote 7 in Explanatory Notes at end of 
Harmony). If the feast of John 5:1.was a passover or there is an unknown passover, the Galilean 
ministry lasted at least sixteen months, for it ended when another passover was near (John 6:4). 
Otherwise we should not certainly know that it lasted more than some six or eight months. 
About the two subsequent periods of our Lord’s ministry we shall find no room to question that 
each lasted six months; but here we have to admit much uncertainty as to the time. After all, a 
determination of the time employed would be a matter of very little importance to our study of this 
period. But the immense amount of material in this period argues for a length of over a year. 

t Throughout this great ministry in Galilee, and the periods that will follow after, the reader 
ought to trace carefully the progress of the history along several lines: (1) the Saviour’s progressive 
self-manifestation; (2) the gradual training of the Twelve who are to carry on his teaching and work 
after his death; (3) the deepening and spreading hostility of the Jewish influential classes and 
official rulers. By constantly observing these parallel lines of progress, it will be seen that the 
history and teachings of our Lord exhibit a vital growth, moving on to an end by him foreseen 
(Luke 12:50), when the hostility of the rulers will culminate as he before the Sanhedrin avows him¬ 
self to be the Messiah, and the Twelve will be almost prepared to succeed him. 

30 



THE GREAT GALILEAN MINISTRY 


§39 


§37. GENERAL ACCOUNT OF HIS TEACHING IN 
GALILEE 


Mark 1:14-15 

14 [Now after that 
John was delivered 
up, Jesus came into 
Galilee], preaching 
the gospel of God, 

15 and saying, The 
time is fulfilled, and 
the kingdom of God 
is at hand: repent 
ye, and believe in 
the gospel. 


Matt. 4:17 

17 From that time be¬ 
gan Jesus to preach, 
and to say, Repent 
ye; for the kingdom 
of heaven is at hand. 


Luke 4:14-15 

14 [And Jesus return¬ 
ed in the power of 
[see John 4:3, 43] the 
Spirit into Galilee]: 
and a fame went out 
concerning him 
through all the region 

15 round about. And 
he taught in their 
synagogues, being 
glorified of all. 


In sections 38-43 (the Rejection at Nazareth and the New Home in 
Capernaum) Jesus revisits Cana and Nazareth , recalls the four fisher¬ 
men by the Sea of Galilee , and begins his ministry of teaching and 
healing in Capernaum. 


§ 38. THE HEALING AT CANA OF THE SON OF A 
COURTIER OF CAPERNAUM 

John 4:46-54 

46 He came therefore again unto Cana of Galilee, where he made the 

47 water wine. And there was a certain Nobleman, whose son was sick at 
Capernaum. When he heard that Jesus was come out of Judea into 
Galilee, he went unto him, and besought him that he would come down, 

48 and heal his son; for he was at the point of death. Jesus therefore said 

49 unto him, Except ye see signs and wonders, ye will in no wise believe. 

50 The Nobleman saith unto him. 2 Sir, come down ere my child die. Jesus 
saith unto him, Go thy way; thy son liveth. The man believed the word 

51 that Jesus spake unto him, and he went his way. And as he was now 

52 going down, his Servants met him, saying, that his son lived. So he 
inquired of them the hour when he began to amend. They said therefore 

53 unto him, Yesterday at the seventh hour the fever left him. So the 
father knew that it was at that hour in which Jesus said unto him, Thy 

54 son liveth: and himself believed, and his whole house. This is again the 
second sign that Jesus did, having come out of Judea into Galilee. 

i Or, king'8 officer. 2 Or, Lord. * Gr. bond-servants. 

§39. THE FIRST REJECTION AT NAZARETH 

Luke 4:16-31 

16 And he came to Nazareth, where he had been brought up: and he 
entered, as his custom was, into the synagogue on the sabbath day, and 

17 stood up to read. And there was delivered unto him J the book of the 

31 






§40 


THE GREAT GALILEAN MINISTRY 


Luke 4:16-31 

prophet Isaiah. And he opened the 2 book, and found the place where 
it was written, 

18 The Spirit of the Lord is upon me, 

3 Because he anointed me to preach 4 good tidings to the poor: 

He hath sent me to proclaim release to the captives, 

And recovering of sight to the blind, 

To set at liberty them that are bruised 

19 To proclaim the acceptable year of the Lord [see Isa. 58:6; 61:1-2]. 

20 And he closed the 2 book, and gave it back to the attendant, and sat down: 

21 and the eyes of all in the synagogue were fastened on him. And he 
began to say unto them, To-day hath this scripture been fulfilled in your 

22 ears. And all bare him witness, and wondered at the words of grace 
which proceeded out of his mouth: and they said, Is not this Joseph’s son? 

23 And he said unto them, Doubtless ye will say unto me this parable, Physi¬ 
cian, heal thyself [see John 6:^2; 7:15]: whatsoever we have heard done 

24 at Capernaum, do also here in thine own country. And he said, Verily 
I say unto you, No prophet is acceptable in his own country [see John 4-*441- 

25 But of a truth I say unto you, There were many widows in Israel in the 
days of Elijah, when the heaven was shut up three years and six months, 
when there came a great famine over all the land [see 1 Kings 17:1; 18:1-2 ]; 

26 and unto none of them was Elijah sent, but only to 6 Zarephath, in the 
land of Sidon, unto a woman that was a widow [see 1 Kings 17:8-9]. And 

27 there were many lepers in Israel in the time of Elisha the prophet; and 
none of them was cleansed, but only Naaman the Syrian [see 2 Kings 5:1,14]• 

28 And they were all filled with wrath in the synagogue, as they heard these 

29 things; and they rose up, and cast him forth out of the city, and led him 
unto the brow of the hill whereon their city was built, that they might 

30 throw him down headlong. But he passing through the midst of them 

31 went his way. And he came down to Capernaum, a city of Galilee. 

1 Or, a roll. * Or, roll. 8 Or, wherefore. 4 Or, the gospel. 6 Gr. Sarepta. 

§40. THE NEW HOME IN CAPERNAUM 
Matt. 4:13-16 

13 And leaving Nazareth* he came and dwelt in Capernaum, which is by 

14 the sea, in the borders of Zebulun and Naphtali; that it might be fulfilled 
which was spoken *by Isaiah the prophet [see Isa. 8:28; 9:1-2], saying, 

15 The land of Zebulun and the land of Naphtali, 

2 Toward the sea, beyond Jordan, 

Galilee of the 3 Gentiles, 

16 The people which sat in darkness 
Saw a great light 

And to them which sat in the region and shadow of death, 

To them did light spring up. 

1 Or, through. 8 Gr. the way of the sea. 8 Nations, and so elsewhere. 

* Nazareth was never the Saviour’s residence during his public ministry. After the wedding 

at Cana he lived a short time at Capernaum, and henceforth that city will be his abode, till he leaves 

Galilee six months before the crucifixion—most of the time, however, being actually spent in several 

journeys throughout Galilee, together with a trip to Jerusalem, and retirement to districts around 

Galilee. 


32 





THE GREAT GALILEAN MINISTRY 


§41 


§41. JESUS FINDS FOUR FISHERS OF MEN IN FOUR 
FISHERMEN* 

By the Sea of Galilee, near Capernaum 


16 


Mark 1:16-20 
And passing along 
by the sea of Galilee, 
he saw Simon and 
Andrew the brother 
of Simon casting a 
net in the sea: for 
they were fishers. 

17 And Jesus said unto 
them, Come ye after 
me, and I will make 
you to become fishers 

18 of men. And straight¬ 
way they left the 
nets, and followed 

19 him. And going on 
a little further, he 
saw James the son of 
Zebedee, and John 
his brother, who were 
also in the boat mend- 

20 ing the nets. And 
straightway he called 
them: and they left 
their father Zebedee 
in the boat with the 
hired servants, and 
went after him. 


18 


Matt. 4:18-22 
And walking by 
the sea of Galilee, he 
saw two brethren, 
Simon who is called 
Peter, and Andrew 
his brother, casting 
a net into the sea; 
for they were fishers. 

19 And he saith unto 
them, Come ye after 
me, and I will make 
you fishers of men. 

20 And they straight¬ 
way left the nets, and 

21 followed him. And 
going on from thence 
he saw other two 
brethren, 1 James the 
son of Zebedee, and 
John his brother, in 
the boat with Zebedee 
their father, mending 
their nets; and he 

22 called them. And they 
straightway left the 
boat and their father, 
and followed him.* 


Luke 5:1-11 

1 Now it came to 
pass, while the mul¬ 
titude pressed upon 
him, and heard the 
word of God, that he 
was standing by the 
lake of Gennesaret; 

2 and he saw two boats 
standing by the lake: 
but the fishermen had 
gone out of them, and 
were washing their 

3 nets. And he entered 
into one of the boats, 
which was Simon’s, 
and asked him to 
put out a little from 
the land. And he 
sat down and taught 
the multitudes out of 

4 the boat. And when 
he had left speaking, 
he said unto Simon, 
Put out into the 
deep, and let down 
your nets for a 

5 draught. And Simon 
answered and said, 
Master, we toiled all 

6 night, and took nothing: but at thy word 1 will let down the nets. And 
when they had this done, they inclosed a great multitude of fishes; and 

7 their nets were breaking; and they beckoned unto their partners in the 
other boat, that they should come and help them. And they came, and 

8 filled both the boats, so that they began to sink. But Simon Peter, when 
he saw it, fell down at Jesus’ knees, saying, Depart from me; for I am a 

9 sinful man, 0 Lord. For he was amazed, and all that were with him, 

10 at the draught of the fishes which they had taken; and so were also James 
and John, sons of Zebedee, which were partners with Simon. And Jesus 

11 said unto Simon, Fear not; from henceforth thou shalt 2 catch men. And 
when they had brought their boats to land, they left all, and followed him. 

1 Or, Jacob: and so elsewhere. 2 Gr. take alive. 


* Three of these two pairs of brothers (Andrew and Peter, John and James) had already become 
disciples of Jesus at Bethany beyond Jordan (James probably soon afterwards), but now they leave 
their prosperous fish business and follow Jesus continuously as many business men since have given 
up a lucrative business for the ministry. They, along with Philip and Nathaniel, had been with 
Jesus in the early ministry (the year of obscurity). 

33 







§42 


THE GREAT GALILEAN MINISTRY 


§ 42. THE EXCITEMENT IN THE SYNAGOGUE BECAUSE 
OF THE TEACHING OF JESUS AND THE HEAL¬ 
ING OF A DEMONIAC ON THE SABBATH 


Mark 1:21-28 

21 And they go into Capernaum; 
and straightway on the sabbath 
day he entered into the syna- 

22 gogue and taught. And they 
were astonished at his teaching: 
for he taught them as having au¬ 
thority, and not as the scribes. 

23 And straightway there was in 
their synagogue a man with an 
unclean spirit, and he cried out, 

24 saying, What have we to do with 
thee, thou Jesus of Nazareth? 
art thou come to destroy us? I 
know thee who thou art, the 

25 Holy One of God. And Jesus re¬ 
buked diim, saying, hold thy 
peace, and come out of him. 

26 And the unclean spirit, Hearing 
him and crying with a loud voice, 

27 came out of him. And they were 
all amazed, insomuch that they 
questioned among themselves, say¬ 
ing, What is this? a new teach¬ 
ing! with authority he command- 
eth even the unclean spirits, and 

28 they obey him. And the report of 
him went out straightway every¬ 
where into all the region of Galilee 
round about. 


Luke 4:31-37 

31 [And he came down to Caper¬ 
naum, a city of Galilee.] And he 
was teaching them on the sab- 

32 bath day: and they were aston¬ 
ished at his teaching; for his 

33 word was with authority. And 
in the synagogue there was a 
man, which had a spirit of an 
unclean 3 devil; and he cried out 

34 with a loud voice, 4 Ah! what have 
we to do with thee, thou Jesus of 
Nazareth? art thou come to de¬ 
stroy us? I know thee w T ho thou 
art [see Ps. 16:10], the Holy One 
of God. 

35 And Jesus rebuked him, saying, 
Hold thy peace, and come out of 
him. And when the 3 devil had 
thrown him down in the midst, he 
came out of him, having done him 

36 no hurt. And amazement came 
upon all, and they spake together, 
one with another, saying, What 
is 6 this word? for with authority 
and power he commandeth the 
unclean spirits, and they come 

37 out. And there went forth a 
rumour concerning him into every 
place of the region round about. 


1 Or, it. * Or, convulsing. 3 Gr. demon. 4 Or, let alone. 3 Or, this word, that with authority — 
come out t 


§43. HE HEALS PETER’S MOTHER-IN-LAW AND MANY 

OTHERS 


At Capernaum, in Peter’s Home 


Mark 1:29-34 

29 And straightway 
3 when they were come 
out of the synagogue, 
they came into the 
house of Simon and 
Andrew, with James 

30 and John. Now Si- 


Matt. 8:14-17 


Luke 4:38-41 

38 And he rose up 
from the synagogue 
and entered into the 
house of Simon. And 
Simon’s wife’s moth¬ 
er was holden with a 


34 






THE GREAT GALILEAN MINISTRY 


§44 


Mark 1:29-34 
mon’s wife’s mother 
lay sick of a fever; 
and straightway they 

31 tell him of her: and 
he came and took 
her by the hand, and 
raised her up; and 
the fever left her, 
and she ministered 
unto them. 

32 And at even, when 
the sun did set, 
they brought unto 
him all that were 
sick, and them that 
were possessed with 

33 devils. And all the 
city was gathered to¬ 
gether at the door. 

34 And he healed many 
that were sick with 
divers diseases, and 
cast out many devils; 
and he suffered not 
the devils to speak, 
because they knew 
him. 5 


Matt. 8:14-17 

14 And when Jesus 
was come into Pe¬ 
ter’s house, he saw 
his wife’s mother ly¬ 
ing sick of a fever. 

15 And he touched her 
hand, and the fever 
left her; and she 
arose, and ministered 
unto him. 

16 And when even was 
come, they brought 
unto him many pos¬ 
sessed with devils: 
and he cast out the 
spirits with a word, 
and healed all that 

17 were sick: that it 
might be fulfilled 
which was spoken 
2 by Isaiah the proph¬ 
et [see Isa. 53:4], say¬ 
ing, Himself took our 
infirmities, and bare 
our diseases. 


Luke 4:38-41 
great fever; and they 
besought him for 
39 her. And he stood 
over her, and rebuked 
the fever; and it left 
her: and immediately 
she rose up and min¬ 
istered unto them. 


40 And when the sun 
was setting, all they 
that had any sick 
with divers diseases 
brought them unto 
him; and he laid his 
hands on every one 
of them, and healed 

41 them. And 4 devils 
also came out from 
many, crying out, and 
saying, Thou art the 
Son of God. And 
rebuking them, he 
suffered them not to 
speak, because they 
knew that he was 
the Christ. 


1 Or, demoniacs. * Or, through. 3 Some ancient authorities read when he was come out of the 
synagogue, he came, &c. 4 Gr. demons. s Many ancient authorities add to be Christ. See Luke 4:41. 


In sections 44~52 Jesus makes his first tour of Galilee with the Four 
Fishermen whom he has now called to follow him continuously. On the 
return to Capernaum Matthew is called and various miracles arouse 
the enthusiasm of the multitudes and the hostility of the Pharisees to 
Christ’s teachings. 


§44. THE FIRST TOUR OF GALILEE WITH THE FOUR 

FISHERMEN 


Mark 1:35-39 
35 And in the morn¬ 
ing, a great while 
before day, he rose 
up and went out, 
and departed into a 
desert place, and 


Luke 4:42-44 
42 And when it was 
day, he came out and 
went into a desert 
place: and the mul- 
i titudes sought after 

I him, and came unto 


35 







§45 


THE GREAT GALILEAN MINISTRY 


Matt. 4:23-25 


Mark 1:35-39 

36 there prayed. And 
Simon and they that 
were with him fol- 

37 lowed after him; and 
they found him, and 
say unto him, All 
are seeking thee. 

38 And he saith unto 
them, Let us go else¬ 
where into the next 
towns, that I may 
preach there also; for 
to this end came I 

39 forth. And he went 23 And 1 Jesus went 

into their syna- about in all Galilee,* 

gogues throughout teaching in their 

all Galilee, preach- synagogues, and 

ing and casting out preaching the 2 gos- 

4 devils. pel of the kingdom, 

and healing all man¬ 
ner of disease and all 
manner of sickness 

24 among the people. And the report 
of him went forth into all Syria: 
and they brought unto him all that 
were sick, holden with divers 
diseases and torments, possessed 
with devils, and epileptic, and 

1 Some ancient authorities read he. 2 Or, good tidings: and so elsewhere. * Or, demoniacs 

4 Gr. demons. 6 Or, Gospel. * Very many ancient authorities read Judea. 


Luke 4:42-44 
him, and would have 
stayed him, that he 
should not go from 
43 them. But he said 
unto them, I must 
preach the 6 good ti¬ 
dings of the king¬ 
dom of God to the 
other cities also; for 
therefore was I sent. 


44 And he was preach¬ 
ing in the synagogues 
of 6 Galilee. 


25 palsied; and he healed them. And 
there followed him great multi¬ 
tudes from Galilee and Decapolis 
and Jerusalem and Judea and 
from beyond Jordan. 


§45. A LEPER HEALED, AND MUCH POPULAR 
EXCITEMENT 


Mark 1:40-45 

40 And there cometh to 
him a leper, beseech¬ 
ing him, x and kneel¬ 
ing down to him, 
and saying unto him, 
If thou wilt, thou 
canst make me clean. 

41 And being moved 
with compassion, he 


Matt. 8:2-4 

2 And behold, there 
came to him a leper 
and worshipped him, 
saying, Lord, if thou 
wilt thou canst make 
me clean, 

3 And he stretched 
forth his hand, and 


Luke 5:12-16 
12 And it came to 
pass, while he was 
in one of the cities, 
behold, a man full of 
leprosy: and when 
he saw Jesus, he fell 
on his face, and be¬ 
sought him, saying, 
Lord, if thou wilt, 


* This journey about all Galilee included a great mass of teaching and healing (dwell on Matt. 
4:23-25), of which only a few specimens are recorded, and these apparently occurred at Capernaum, 
his headquarters. The journey given by Luke only (8:1-3) is probably distinct from this, and if so 
it would be a second, while that of Luke 9:l-6(=Mark 6:6-13 =Matt. 9:35, 11:1), which is quite 
certainly distinct, would then be a third journey about Galilee. The reader ought to expand his 
imagination and take in these extended labors. 

36 











THE GREAT GALILEAN MINISTRY 


§46 


Mark 1:40-45 
stretched forth his 
hand, and touched 
him, and saith unto 
him, I will; be thou 

42 made clean. And 
straightway the lep¬ 
rosy departed from 
him, and he was 

43 made clean. And he 
2 strictly charged him, 
and straightway sent 

44 him out, and saith 
unto him, See thou 
say nothing to any 
man: but go thy way, 
shew thyself to the 
priest, and offer for 
thy cleansing the 
things which Moses 
commanded, for a 
testimony unto them. 

45 But he went out, and 
began to publish it 
much, and to spread 
abroad the 3 matter, 
insomuch that 4 Jesus 
could no more openly 
enter into 5 a city, 
but was without in 
desert places: and 
they came to him 
from every quarter. 


Luke 5:12-16 
thou canst make me 
13 clean. And he stretch¬ 
ed forth his hand, 
and touched him, say¬ 
ing, I will; be thou 
made clean. And 
straightway the lep¬ 
rosy departed from 
him. 

And 

he charged him to 
tell no man: but go 
thy way, and shew 
thyself to the priest, 
and offer for thy 


cleansing, according 
as Moses command¬ 
ed, for a testimony 
unto them [see Lev. 13: 

49; 14:3-33]. 

15 But so much the 
more went abroad the 
report concerning 
him: and great multi¬ 
tudes came together 
to hear, and to be 
healed of their in- 

16 firmities. But he 
withdrew himself in 
the deserts, and 
prayed. 


Matt. 8:2-4 
touched him, saying, 
I will; be thou made 
clean. And straight¬ 
way his leprosy was 
cleansed. 


4 And Jesus saith unto 
him, See thou tell 
no man; but go thy 
way, shew thyself to 
the priest, and offer 
the gift that Moses 
commanded, for a 
testimony unto them. 


14 


1 Some ancient authorities omit and kneeling down to him. 8 Or, sternly. * Gr. word. * Gr. he. 
5 Or, the city. 


§46. THRONGED IN CAPERNAUM, HE HEALS A PARA¬ 
LYTIC LOWERED THROUGH THE ROOF OF 
PETER’S HOUSE 


Mark 2:1-12 

1 And when he en¬ 
tered again into Ca¬ 
pernaum after some 
days, it was noised 
that he was 4 in the 

2 house. And many 
were gathered to¬ 
gether, so that there 


Matt. 9:1-8 
1 And he entered into 
a boat, and crossed 
over, and came into 
his own city. 


Luke 5:17-26 
17 And it came to 
pass on one of those 
days, that he was 
teaching; and there 
were Pharisees and 
doctors of the law 
sitting by, which were 
come out of every 


37 







§46 


THE GREAT GALILEAN MINISTRY 


Mark 2:1-12 
was no longer room 
for them, no, not even 
about the door: and 
he spake the word un- 

3 to them. And they 
come bringing unto 
him a man sick of the 
palsy, borne of four. 

4 And when they could 
not 6 come nigh unto 
him for the crowd, 
they uncovered the 
roof where he was: 
and when they had 
broken it up, they let 
down the bed where¬ 
on the sick of the 


5 palsy lay. And Jesus 
seeing their faith 
saith unto the sick of 

6 the palsy, J Son, thy 
sins are forgiven. But 
there were certain 
of the scribes sit¬ 
ting there, and rea¬ 
soning in their hearts, 

7 Why doth this man 
thus speak? he blas- 
phemeth: who can 
forgive sins but one, 

8 even God? And 
straightway Jesus, 
perceiving in his spirit 
that they so reasoned 
within themselves, 
saith unto them, Why 
reason ye these things 
in your hearts? 

9 Whether is easier, to 
say to the sick of the 
palsy, Thy sins are 
forgiven; or to say, 
Arise, and take up 
thy bed, and walk? 

10 But that ye may 
know that the Son 
of man hath 8 power 


Matt. 9:1-8 


2 And behold they 
brought to him a man 
sick of the palsy, 
lying on a bed; 


and Jesus seeing their 
faith said unto the 
sick of the palsy, 
^on, be of good 
cheer; thy sins are 
3 forgiven. And be¬ 
hold, certain of the 
scribes said within 
themselves, This man 
blasphemeth. 


4 And Jesus 2 knowing 
their thoughts said, 


Wherefore think ye 
evil in your hearts? 

5 For whether is easier, 
to say, Thy sins'c are 
forgiven; or to say, 

6 Arise and walk? But 


that ye may know 
that the Son of man 
hath ’power on earth 
38 


Luke 5:17-26 
village of Galilee and 
Judea and Jerusalem: 
and the power of the 
Lord was with him 

18 6 to heal. And be¬ 
hold, men bring on a 
bed a man that was 
palsied: and they 
sought to bring him 
in, and to lay him 

19 before him. And not 
finding by what way 
they might bring him 
in because of the 
multitude, they went 
up to the housetop, 
and let him down 
through the tiles with 
his couch into the 
midst before Jesus. 

20 And seeing their 
faith, he said, Man, 
thy sins are forgiven 

21 thee. And the scribes 
and the Pharisees be¬ 
gan to reason, saying, 
Who is this that 
speaketh blasphem¬ 
ies? Who can for¬ 
give sins but God 
alone? 


22 But Jesus per¬ 
ceiving their reason¬ 
ings, answered and 
said unto them, 7 What 
reason ye in your 
hearts? 

23 Whether 
is easier to say, Thy 
sins are forgiven thee; 
or to say, Arise and 
walk? 


24 But that ye may 
know that the Son 
of man hath ’power 





THE GREAT GALILEAN MINISTRY 


§47 


Mark 2:1-12 
on earth to forgive 
sins (he saith to the 
sick of the palsy),* I 

11 say unto thee, Arise, 
take up thy bed, and 
go unto thy house. 

12 And he arose, and 
straightway took up 
the bed, and went 
forth before them all; 
insomuch that they 
were all amazed, and 
glorified God, saying, 
We never saw it on 
this fashion. 


Matt. 9:1-8 
to forgive sins (then 
saith he to the sick 
of the palsy), Arise, 
and take up thy bed, 
and go unto thy 


7 house. And he arose, 
and departed to his 
house. 


8 But 

when the multitudes 
saw it, they were 
afraid, and glorified 
God, which had given 
such 8 power unto 
men. 


Luke 5:17-26 
on earth to forgive 
sins (he said unto 
him that was pal¬ 
sied), I say unto thee, 
Arise, and take up 
thy couch, and go 

25 unto thy house. And 
immediately he rose 
up before them, and 
took up that where¬ 
on he lay, and de¬ 
parted to his house, 

26 glorifying God. And 
amazement took hold 
on all, and they glo¬ 
rified God; and they 
were filled with fear, 
saying, We have seen 
strange things to-day. 


1 Gr. Child. 2 Many ancient authorities read seeing. 3 Or, authority. * Or, at home. 6 Many 
ancient authorities read bring him unto him. 6 Gr. that he should heal. Many ancient authorities 
read that he should heal them. 7 Or, Why. 


§ 47. THE CALL OF MATTHEW (LEVI) AND HIS RECEP¬ 
TION IN HONOR OF JESUS 


Mark 2:13-17 

13 And he went forth 
again by the sea side; 
and all the multitude 
resorted unto him, 
and he taught them. 

14 And as he passed by, 
he saw Levi the son 
of Alphaeus sitting 
at the place of toll, 
and he saith unto 
him, Follow me. And 
he arose and followed 


15 him. And it came 
to pass, that he was 
sitting at meat in his 
house, and many 


Capernaum 
Matt. 9:9-13 


9 And as Jesus pass¬ 
ed by from thence, 
he saw a man, called 
Matthew, sitting at 
the place of toll: and 
he saith unto him, 
Follow me. And he 
arose, and followed 
him. 

10 And it came to 
pass, as he x sat at 
meat in the house, 
behold, many publi- 


Luke 5:27-32 
27 And after these 
things he went forth, 
and beheld a publi¬ 
can, named Levi, sit¬ 
ting at the place of 
toll, and said unto 
him, Follow me. 


28 And he forsook all, 
and rose up and fol¬ 
lowed him. 

29 And 
Levi made him a 
great feast in his 
house: and there was 


* Note the parenthetic explanation of the writers in the middle of the saying of Jesus. It is 
proof that each of the Gospels had the same written source here or rather, as we know otherwise, 
that Matthew and Luke had Mark before them. 

39 








§48 


THE GREAT GALILEAN MINISTRY 


Mark 2:13-17 
4 publicans and sinners 
sat down with Jesus 
and his disciples: for 
there were many, and 
they followed him. 

16 And the scribes 6 of 
the Pharisees, when 
they saw that he was 
eating with the sin¬ 
ners and publicans, 
said unto his disci¬ 
ples, 8 He eateth 7 and 
drinketh with publi¬ 
cans and sinners. 

17 And when Jesus 
heard it, he saith 
unto them, They that 
are ^whole have no 
need of a physician, 
but they that are 
sick: I came not to 
call the righteous but 
sinners. 


1 Gr. reclined: and so always 
Roman taxes: and so elsewhere. 
that he eateth . . . sinners? 7 S 
the scribes among them. 


Matt. 9:9-13 
cans and sinners came 
and sat down with 
Jesus and his dis¬ 
ciples. 

11 And when 

the Pharisees saw it, 
they said unto his 
disciples, Why eateth 
your ‘Master with 
the publicans and 
sinners? 


12 But when he heard 
it, he said, They that 
are 3 whole have no 
need of a physician, 
but they that are 

13 sick. But go ye and 
learn what this mean- 
eth,* I desire mercy, 
and not sacrifice: for 
I came not to call the 
righteous,but sinners. 

2 Or, Teacher. 3 Gr. strong. 

6 Some ancient authorities read t 
ancient authorities omit and ( 


Luke 5:27-32 
a great multitude of 
publicans and of oth¬ 
ers that were sitting 
at meat with them. 

30 And 8 the Pharisees 
and their scribes mur¬ 
mured against his dis¬ 
ciples, saying, Why 
do ye eat and drink 
* with the publicans 
and sinners? 


31 And Jesus an¬ 
swering said unto 
them, They that are 
3 whole have no need 
of a physician; but 
they that are sick. 

32 I am 
not come to call the 
righteous but sinners 
to repentance. 

1 That is, collectors or renters of 
nd the Pharisees. 6 Or, how is it 
rinketh. 8 Or, the Pharisees and. 


§48. JESUS IN THREE PARABLES DEFENDS HIS DIS¬ 
CIPLES FOR FEASTINGf INSTEAD OF FASTING 


Mark 2:18-22 

18 And John’s disci¬ 
ples and the Phari¬ 
sees were fasting: and 
they come and say 
unto him, Why do 
John’s disciples and 
the disciples of the 
Pharisees fast, but 
thy disciples fast not? 

19 And Jesus said unto 
them, Can the sons 
of the bride-chamber 


Matt. 9:14-17 
14 Then come to him 
the disciples of John, 
saying, Why do we 
and the Pharisees fast 
‘oft, but thy disciples 


15 fast not? And Jesus 
said unto them, Can 
the sons of the bride- 
chamber mourn, as 


Luke 5:33-39 

33 And they said unto 
him, The disciples 
of John fast often, 
and make supplica¬ 
tions; likewise also 
the disciples of the 
Pharisees; but thine 

34 eat and drink. And 
Jesus said unto them, 
Can ye make the 
sons of the bride- 
chamber fast while 


* Hos. 6:6. 

t It was probably the presence of the disciples of Christ at Matthew’s feast on one of the Jewish 
fast days that occasioned the complaint of John’s disciples and the Pharisees. It is sad to see 
disciples of John aligned with the Pharisees against Jesus. 

40 








THE GREAT GALILEAN MINISTRY 


§48 


Mark 2:18-22 
fast, while the bride¬ 
groom is with them? 
as long as they have 
the bride-groom with 
them they cannot 
20 fast. But the days 
will come, when the 
bride-groom shall be 
taken away from 
them, and then they 
will fast in that day. 


21 No 
man seweth a piece 
of undressed cloth on 
an old garment; else 
that which should 
fill it up takethfrom 
it, the new from the 
old, and a worse rent 

22 is made. And no 
man putteth new 
wine into old 2 wine- 
skins: else the wine 
will burst the skins, 
and the wine perish- 
eth, and the skins: 
but they put new wine 
into fresh wine-skins. 


Matt. 9:14-17 
long as the bride¬ 
groom is with them? 


But the days will 
come, when the bride¬ 
groom shall be taken 
away from them, and 
then will they fast. 


16 And no 
man putteth a piece 
of undressed cloth 
upon an old garment; 
for that which should 
fill it up taketh from 
the garment, and a 
worse rent is made. 

17 Neither do men put 
new wine into old 
2 wine-skins: else the 
skins burst and the 
wine is spilled, and 
the skins perish; but 
they put new wine 
into fresh wine-skins, 
and both are pre¬ 
served. 


Luke 5:33-39 
the bride-groom is 
with them? 


35 But the days will 
come; and when the 
bride-groom shall be 
taken away from 
them, then will they 
fast in those days. 

36 And he spake 
also a parable* unto 
them; No man rend- 
eth a piece from a 
new garment and put¬ 
teth it upon an old 
garment; else he will 
rend the new, and 
also the piece from 
the new will not agree 

37 with the old. And 
no man putteth new 
wine into old 2 wine- 
skins; else the new 
wine will burst the 
skins, and itself will 
be spilled, and the 
skins will perish. 

38 But new wine must 
be put into fresh 

39 wine-skins. And no 
man having drunk 
old wine desireth new: 
for he saith, The old 
is 3 good. 


1 Some ancient authorities omit oft. 2 That is, skins used as bottles. 3 Many ancient authorities 
read better. 


In sections 49 to 51 we see the Pharisees attacking Jesus both in 
Jerusalem and in Galilee with great hostility and with the purpose of 
killing him because of violation of the Pharisaic regulations about the 
Sabbath. Jesus defends himself and his disciples by various arguments 
and personal claims. 


* Note the use of the term parable in Luke. There are three parables (the sons of the bride- 
chamber, the new patch on an old garment, the new wine in old wine-skins) here together. A few 
isolated ones have already occurred as in John 2:19. 

41 







§49 THE GREAT GALILEAN MINISTRY 


§49. AT A FEAST IN JERUSALEM (POSSIBLY THE 
PASSOVER) JESUS HEALS A LAME MAN ON THE 
SABBATH AND DEFENDS THIS ACTION TO THE 
PHARISEES IN A GREAT DISCOURSE 

John 5:1-47 

1 After these things there was x a feast* of the Jews; and Jesus went up 
to Jerusalem.! 

2 Now there is in Jerusalem by the sheep gate a pool, which is called in 

3 Hebrew 2 Bethesda, having five porches. In these lay a multitude of them 

5 that were sick, blind, halt, withered. 3 And a certain man was there, 

6 which had been thirty and eight years in his infirmity. When Jesus saw 
him lying, and knew that he had been now a long time in that case, he 

7 saith unto him, Wouldst thou be made whole? The sick man answered 
him, 4 Sir, I have no man, when the water is troubled, to put me into the 

8 pool: but while I am coming, another steppeth down before me. Jesus 

9 saith unto him, Arise, take up thy bed, and walk. And straightway the 
man was made whole, and took up his bed and walked. 

10 Now it was the sabbath on that day. So the Jews said unto him that 
was cured, It is the sabbath, and it is not lawful for thee to take up thy 

11 bed [see Ex. 20:10; Deut. 5:1 4 ]. But he answered them, He that made me 

12 whole, the same said unto me, Take up thy bed, and walk. They asked 

13 him, Who is the man that said unto thee, Take up thy bed, and walk? But 
he that was healed wist not who it was: for Jesus had conveyed himself 

14 away, a multitude being in the place. Afterward Jesus findeth him in 
the temple, and said unto him, Behold, thou art made whole: sin no more, 

15 lest a worse thing befall thee. The man went away, and told the Jews 

16 that it was Jesus which had made him whole. And for this cause did the 
Jews persecute Jesus, because he did these things on the sabbath. But 

17 Jesus answered them, My Father worketh even until now, and I work. 

18 For this cause therefore the Jews sought the more to kill him, because he 
not only brake the sabbath, but also called God his own Father, making 
himself equal with God. 

19 Jesus therefore answered and said unto them, 

Verily, verily, I say unto you, The Son can do nothing of himself, but 
what he seeth the Father doing: for what things soever he doeth, these 

20 the Son also doeth in like manner. For the Father loveth the Son, and 
sheweth him all things that himself doeth; and greater works than these 

21 will he shew him, that ye may marvel. For as the Father raiseth the dead 
and quickeneth them, even so the Son also quickeneth whom he will. 

* This feast of John 5:1 was most probably a Passover (see note at end of volume, note 7). If 
so, we should know that our Lord’s public ministry lasted three years and a fraction, and that the 
great ministry in Galilee lasted some 18 to 20 months. Otherwise, we should know of only two 
years and a fraction for the former, and 6 to 8 months for the latter; as John gives three passovers 
beyond question (John 2:13; 6:4; 12:1), and our Lord’s ministry began some time before the first of 
these. If the feast of 5:1 was not a passover, it is quite impossible to determine what other feast it 
was. While one would be glad to settle these questions, if it were possible, yet it really does not 
matter as regards understanding our Lord’s recorded history and teachings during the great ministry 
in Galilee, the only point of difference being that if this feast was a Passover (or if there is an un¬ 
mentioned Passover) we should conceive of the three journeys about Galilee as occupying a longer 
time, and including more extensive unrecorded labors in preaching and healing. 

t It is to be noted that John’s Gospel gives the Jerusalem Ministry of Jesus almost entirely 
except Galilee in ch. 2, Samaria and Galilee in ch. 4, Galilee in ch. 6 and again in ch. 21. It seems 
clear that John wrote with full knowledge of the Synoptic Gospels and supplements them at certain 
points. Both Luke and John were thus critics of the Gospel records. 

42 





THE GREAT GALILEAN MINISTRY 


§49 


John 5:1-47 

22 For neither doth the Father judge any man, but he hath given all judge- 

un ^° Son; that all may honour the Son, even as they honour the 

23 b ather. He that honoureth not the Son honoureth not the Father which 

24 sent him. Verily, verily, I say unto you, He that heareth my word, and 
believeth him that sent me, hath eternal life, and cometh not into judge- 

25 ment, but hath passed out of death into life. Verily, verily, I say unto 
you, The hour cometh, and now is, when the dead shall hear the voice 

26 of the Son of God; and they that hear shall live. For as the Father hath 
life in himself, even so gave he to the Son also to have life in himself: and 

27 he gave him authority to execute judgement, because he is *the Son of 

28 man. Marvel not at this: for the hour cometh, in which all that are in 

29 the tombs shall hear his voice, and shall come forth; they that have done 
good, unto the resurrection of life; and they that have 6 done ill, unto the 
resurrection of judgement. 

30 _ I can of myself do nothing: as I hear, I judge: and my judgement is 
righteous; because I seek not mine own will, but the will of him that sent 

31 me. If I bear witness of myself, my witness is not true. It is another 

32 that beareth witness of me; and I know that the witness which he wit- 

33 nesseth of me is true. Ye have sent unto John, and he hath borne witness 

34 unto the truth. But the witness which I receive is not from man: howbeit 

35 I say these things, that ye may be saved. He was the lamp that burneth 

36 and shineth: and ye were willing to rejoice for a season in his light. But the 
witness which I have is greater than that of John: for the works which the 
Father hath given me to accomplish, the very works that I do, bear 

37 witness of me, that the Father hath sent me. And the Father which sent 
me, he hath borne witness of me. Ye have neither heard his voice at any 

38 time, nor seen his form. And ye have not his word abiding in you: for 

39 whom he sent, him ye believe not. 7 Ye search the scriptures, because 
ye think that in them ye have eternal life; and these are they which bear 

40 witness of me; and ye will not come to me, that ye may have life. I 

41 receive not glory from men. But I know you, that ye have not the love 

42 of God in yourselves. I am come in my Father’s name, and ye receive 

43 me not; if another shall come in his own name, him ye will receive. How 

44 can ye believe, which receive glory one of another, and the glory that 

45 cometh from 8 the only God ye seek not? Think not that I will accuse you 
to the Father: there is one that accuseth you, even Moses, on whom ye have 

46 set your hope. For if ye believed Moses, ye would believe me; for he wrote 

47 of me. But if ye believe not his writings, how shall ye believe my words?* 

1 Many ancient authorities read the feast. 2 Some ancient authorities read Bethsaida, others 
Bethzatha. 3 Many ancient authorities insert, wholly or in part, waiting for the moving of the water: 
4 for an angel of the Lord went down at certain seasons into the pool, and troubled the water: whosoever 
then first after the troubling of the water stepped in was made whole, with whatsoever disease he was 
holden. 4 Or, Lord. 6 Or, a son of man. 6 Or, practised. 7 Or, Search the scriptures. 8 Some 
ancient authorities read the only one. 


* Observe that here more than a year before the crucifixion, and probably two years (i.e. if 
the feast of 5:1 was a passover or if an unnamed passover is granted), the hostility of the Jews at 
Jerusalem (comp. John 4:1) has reached the point of a desire to kill him, as a sabbath-breaker and a 
blasphemer (5:16-18). So we shall find him staying away from Jerusalem at the passover of John 
6:4, and until the Tabernacles six months before the crucifixion (John 7:1-10). Meantime, the 
hostility will go on increasing in other parts of the country (Mark 3:6, etc.).—Notice also that in 
this discourse at Jerusalem our Lord repeatedly declares himself in a high sense the Son of God, 
and the appointed judge of mankind (ver. 27), and says that Moses wrote concerning him (ver. 46). 
All this indicated that he was the Messiah, but he did not here expressly assert it as he did in Samaria 
(John 4:26). That would have precipitated the collision, for to claim to be the Messiah would in 
the view of the Jewish rulers involve political consequences. Comp. John 11:48. 

43 






§ 50 THE GREAT GALILEAN MINISTRY 


§50. ANOTHER SABBATH CONTROVERSY WITH THE 
PHARISEES WHEN THE DISCIPLES PLUCK 
EARS OF GRAIN IN THE FIELDS 

Probably in Galilee on the Way Back from Jerusalem* 


Mark 2:23-28 

23 And it came to 
pass, that he was go¬ 
ing on the sabbath 
day through the corn¬ 
fields; and his dis¬ 
ciples 3 began, as they 
went, to pluck the 

24 ears of corn. And 
the Pharisees said 
unto him, Behold, 
why do they on the 
sabbath day that 
which is not lawful? 

25 And he said 
unto them, Did ye 
never read what Da¬ 
vid did, when he had 
need, and was an 
hungred, he, and 
they that were with 

26 him? How he en¬ 
tered into the house 
of God 4 when Abia- 
thar was high priest, 
and did eat the shew- 
bread, which is not 
lawful to eat, save 
for the priests, and 
gave also to them 
that were with him? 


27 And he said 

unto them, The sab- 


Matt. 12:1-8 

1 At that season Jesus 
went on the sabbath- 
day through the corn¬ 
fields: and his dis¬ 
ciples were an hun¬ 
gred, and began to 
pluck ears of corn, 

2 and to eat. But the 
Pharisees, when they 
saw it, said unto 
him, Behold, thy dis¬ 
ciples do that which 
it is not lawful to do 
upon the sabbath. 

3 But he said unto 
them, Have ye not 
read what David did, 
when he was an hun¬ 
gred, and they that 
were with him; how 

4 he entered into the 
house of God, and 
*did eat the shew- 
bread, which it was 
not lawful for him 
to eat, neither for 
them that were with 
them, but only for 

5 the priests? Or have 
ye not read in the 
law, how that on 
the sabbath day the 
priests in the temple 
profane the sabbath 
[see Num. 28:9-10], 

6 and are guiltless? 
But I say unto you, 
that 2 one greater than 

7 the temple is here. 
But if ye had known 
what this meaneth 
[see Hos. 6:6], I 


Luke 6:1-5 

1 Now it came to 
pass, on a 6 sabbath, 
that he was going 
through the corn¬ 
fields [see Deut. 23: 
25 J; and his disciples 
plucked the ears of 
corn, and did eat, 
rubbing them in their 

2 hands. But certain 
of the Pharisees said, 
Why do ye that which 
it is not lawful to do 
on the sabbath day 
[see John 5:10; Ex. 20: 

3 10; Deut. 6:1 fit And 
Jesus answering them 
said, Have ye not 
read even this, what 
David did, when he 
was an hungred, he, 
and they that were 
with him [see Lev. 24: 
9; 1 Sam. 21 :l-6]; how 

4 he entered into the 
house of God, and 
did take and eat the 
shewbread, and gave 
also to them that 
were with him; which 
it is not lawful to eat 
save for the priests 
alone? 


* Because in Mark 3:7 Jesus withdraws to the Sea of Galilee. 

44 






THE GREAT GALILEAN MINISTRY 


§51 


Mark 2:23-28 
bath was made for 
man, and not man for 
28 the sabbath: so that 
the Son of man is 
lord even of the sab¬ 
bath.* 


Matt. 12:1-8 
desire mercy, and not 
sacrifice, ye would not 
have condemned the 
8 guiltless. For the 
Son of man is lord of 
the sabbath. 


Luke 6:1-5 


5 And he said 

unto them, The Son 
of man is lord of the 
sabbath. 


Some ancient authorities read they did eat. 2 Gr. a greater thing. * Gr. began to make their 
way plucking. 4 Some ancient authorities read in the days ojf Abiathar the high priest. 5 Many 
ancient authorities insert second-first. 


§51. A THIRD! SABBATH CONTROVERSY WITH THE 
PHARISEES OVER THE HEALING OF A MAN 
WITH A WITHERED HAND IN A SYNAGOGUE 

In Galilee 


Mark 3:1-6 

1 And he entered 
again into the syna¬ 
gogue; and there was 
a man there which 
had his hand withered 

2 And they watched 
him, whether he 
would heal him on 
the sabbath day; that 
they might accuse 
him. 

° And he 

saith unto the man 
that had his hand 
withered, J Stand 

4 forth. And he saith 
unto them, Is it law¬ 
ful on the sabbath 
day to do good, or 
to do harm? to save 
a life, or to kill? But 
they held their peace. 

5 And when he had 
looked round about 


Matt. 12:9-14 
9 And he departed 
thence, and went into 

10 their synagogue; and 
behold, a man having 
a withered hand. 

And 

they asked him, say¬ 
ing, Is it lawful to 
heal on the sabbath 
day? that they might 
accuse him. 

11 And he 
said unto them, What 
man shall there be 
of you, that shall 
have one sheep, and 
if this fall into a pit 
on the sabbath day, 
will he not lay hold 
on it, and lift it out? 

12 How much then is a 
man of more value 
than a sheep! Where¬ 
fore it is lawful to do 


Luke 6:6-11 

6 And it came to 
pass on another sab¬ 
bath, that he entered 
into the synagogue 
and taught: and there 
was a man there, 
and his right hand 

7 was withered. And 
the scribes and the 
Pharisees watched 
him, whether he 
would heal on the 
sabbath; that they 
might find how to 

8 accuse him. But he 
knew their thoughts; 
and he said to the 
man that had his 
hand withered, Rise 
up, and stand forth 
in the midst. And 
he arose and stood 

9 forth. And Jesus 
said unto them, I ask 
you, Is it lawful on 


* Note the five arguments made by Jesus in defence of the conduct of the disciples on the Sab¬ 
bath (the historical appeal in the conduct of David, the appeal to the law about the temple service, 
the voice of prophecy, the purpose of God in the Sabbath, and the lordship of the Messiah over the 
Sabbath). Jesus had already (John 5:17) argued that he was equal to the Father and hence had 
the right to do certain things (acts of mercy) on the Sabbath. 

t On three other later occasions controversies arise with the Pharisees concerning Sabbath 
observance (John 9:1-34; Luke 13:10-21; 14:1-24). In John 7:20-24 Jesus refers to the miracle in 
John 5 and adds another argument (circumcision on the Sabbath) for his conduct on the Sabbath. 

45 








§52 


THE GREAT GALILEAN MINISTRY 


Mark 3:1-6 
on them with anger, 
being grieved at the 
hardening of their 
hearts, he saith unto 
the man, Stretch 
forth thy hand. And 
he stretched it forth: 
and his hand was re¬ 
stored. 

6 And the Phar¬ 
isees went out and 
straightway with the 
Herodians took coun¬ 
sel against him, how 
they might destroy 
him.* 


Matt. 12:9-14 
good on the sabbath 
day. 


13 Then saith he to the 
man, Stretch forth 
thy hand. And he 
stretched it forth; and 
it was restored whole, 


14 as the other. But 
the Pharisees went 
out, and took counsel 
against him, how they 
might destroy him. 


Luke 6:6-11 
the sabbath to do 
good, or to do harm? 
to save a life, or to 
10 destroy it? And he 
looked round about 
on them all, and said 
unto him, Stretch 
forth thy hand. And 
he did so: and his 
hand was restored. 


11 But they were filled 
with 2 madness; and 
communed one with 
another what they 
might do to Jesus. 


1 Gr. Arise into the midst. 2 Or, foolishness. 

In sections 52 to 54 we see Christ choosing the Twelve Apostles and 
delivering the Sermon on the Mount to them and to the multitudes . 


§ 52. JESUS TEACHES AND HEALS GREAT MULTITUDES 
BY THE SEA OF GALILEE 


Mark 3:7-12 

7 And Jesus with his disciples 
withdrew to the sea: and a great 
multitude from Galilee followed: 

8 and from Judea, and from Jeru¬ 
salem, and from Idumaea, and 
beyond Jordan, and about Tyre 
and Sidon,f a great multitude, 
hearing 2 what great things he 

9 did, came unto him. And he 
spake to his disciples, that a lit¬ 
tle boat should wait on him be¬ 
cause of the crowd, lest they 

10 should throng him, for he had 
healed many; insomuch that as 
many as had 3 plagues 4 pressed 
upon him that they might touch 

11 him. And the unclean spirits, 
whensoever they beheld him, fell 
down before him, and cried, 


Matt. 12:15-21 

15 And Jesus perceiving it, with¬ 
drew from thence: and many fol¬ 
lowed him; 


16 and he healed them all, 


49)“ °' Ga ' i,e<i '“ already a P ’ ot *° m 38 ^ wished 

datfu? Srtf a\“?erriotlje h e^ e . Cr0WdS n ° W C ° me ’ ,r ° m Idumea to the 8 °" th * 


46 








§53 


THE GREAT GALILEAN MINISTRY 


Mark 3:7-12 

saying, Thou art the Son of God. 
12 And he charged them much 
that they should not make him 
known. 


Matt. 12:15-21 

and 

charged them that they should 

17 not make him known: that it 
might be fulfilled which was spoken 
J by Isaiah* the prophet, saying, 

18 Behold, my servant whom I 

have chosen; 

My beloved in whom my soul is 
well pleased: 

I will put my Spirit upon him, 
And he shall declare judgement 
to the Gentiles. 

19 He shall not strive, nor cry 

aloud; 

Neither shall any one hear his 
voice in the streets. 

20 A bruised reed shall he not 

break, 

And smoking flax shall he not 
quench, 

Till he send forth judgement 
unto victory. 

21 And in his name shall the Gen¬ 

tiles hope. 


1 Or, through. * Or, all the things that he did. 3 Gr. scourges. 4 Gr. fell. 


§ 53. AFTER A NIGHT OF PRAYER, JESUS SELECTS 
TWELVE APOSTLES 


Mark 3:13-19 

13 And he goeth up into the moun¬ 
tain, and calleth unto him whom 
he himself would: and they went 

14 unto him. And he appointed 
twelve 1 , that they might be with 
him, and that he might send 

15 them forth to preach, and to have 

16 authority to cast out 2 devils; 3 and 

17 Simon he sumamed Peter; and 
James the son of Zebedee, and 
John the brother of James; and 
them he sumamed Boanerges, 

18 which is, Sons of thunder: and 


Luke 6:12-16 

12 And it came to pass in these 
days, that he went out into the 
mountain to pray; and he con¬ 
tinued all night in prayer to 

13 God. And when it was day, he 
called his disciples: and he chose 
from them twelve, whom also 
he named Apostles ;f 

14 Simon, 
whom he also named Peter, and 
Andrew his brother, and James 
and John, and Philip and Bar¬ 
tholomew, 


t Matthew postpones giving the names of the Twelve till they are sent out to preach in Galilee 
(Matt. 10 :1:4. § 70). There is a fourth list in Acts 1:13. See the four compared in note at the end 
of this volume, note 8. 


47 









§54 


THE GREAT GALILEAN MINISTRY 


Mark 3:13-19 

Andrew, and Philip, and Bar¬ 
tholomew, and Matthew, and 
Thomas, and James the son of 
Alphseus, and Thaddseus, and Si¬ 
mon the 4 Cananaean, 

19 and Judas 

Iscariot, which also betrayed 
him. 


Luke 6:12-16 


15 and Matthew and 
Thomas, and James the son of 
Alphseus, and Simon which was 

16 called the Zealot, and Judas, the 
son of 6 James, and Judas Iscariot, 
which was the traitor. 


1 Some ancient authorities add whom also he named apostles. See Luke 6:13. 2 Gr. demons. 

® Some ancient authorities insert and he appointed twelve. 4 Or, Zealot. See Luke 6:15; Acts 1:13. 
6 Or, brother. See Jude 1. 


§ 54. THE SERMON ON THE MOUNT. PRIVILEGES AND 
REQUIREMENTS OF THE MESSIANIC REIGN. 
CHRIST’S STANDARD OF RIGHTEOUSNESS 


Matthew , chapters 5-7. hake 6:17-49* 

A level place on a mountain, not far from Capernaum 
The Place and the Audience 


Matt. 5:1-2 

1 And seeing the multitudes, he 
went up into the mountain: and 
when he had sat down, his disci- 

2 pies came unto him: and he open¬ 
ed his mouth and taught them, 
saying, 


Luke 6:17-19 

17 And he came down with them, 
and stood on a level place, and a 
great multitude of his disciples, 
and a great number of the peo¬ 
ple from all Judea and Jerusalem, 
and the sea coast of Tyre and 
Sidon, which came to hear him, 
and to be healed of their diseases; 

18 and they that were troubled 
with unclean spirits were healed. 

19 And all the multitude sought to 
touch him: for power came forth 
from him, and healed them all. 


1. The Introduction: The Beatitudes and the Woes. Privileges 
of the Messiahs Subjects 


Matt. 5:3-12 

3 Blessed are the poor in spirit: 
for theirs is the kingdom of 

4 heaven. x Blessed are they that 


Luke 6:20-26 

20 And he lifted up his eyes on 
his disciples, and said, Blessed 
are ye poor: for yours is the 


* There is little doubt that the discourses given by Matthew and Luke are the same, Matthew 
locating it on "the mountain,” and Luke "on a level place,” which might easily be a level spot 
on a mountain. (See note at end of this book, note 9.) Observe that they begin and end alike, 
and pursue the same general order. Luke omits various matters of special interest to Matthew’s 
Jewish readers ( e.g . Matt. 5:17-42), and other matters that he himself will give elsewhere (e g. 
Luke 11:1-4; 12:22-31); while Luke has a few sentences (as ver. 24-26, 38-40), which are not given 
by Matthew. 


48 








THE GREAT GALILEAN MINISTRY 


§54 


Matt. 5:3-12 

mourn [see Isa. 61:3\ : for they shall 

5 be comforted. Blessed are the 
meek: for they shall inherit the 

6 earth [see Ps. 37:11]. Blessed are 
they that hunger and thirst after 
righteousness: for they shall be 

7 filled [see Ps. 55] . Blessed are the 
merciful: for they shall obtain 
mercy [see Ps. 18:25; Prov. 11:17]. 

8 Blessed are the pure in heart: for 
they shall see God [see Ps. 24:3-5]. 

9 Blessed are the peacemakers: for 
they shall be called sons of God. 

10 Blessed are they that have been 
persecuted for righteousness’ sake: 
for theirs is the kingdom of 

11 heaven. Blessed are ye when 
men shall reproach you, and 
persecute you, and say all manner 
of evil against you falsely, for my 

12 sake. Rejoice, and be exceeding 
glad: for great is your reward in 
heaven: for so persecuted they the 
prophets which were before you. 


Luke 6:20-26 

21 kingdom of God. Blessed are 
ye that hunger now: for ye shall 
be filled. Blessed are ye that 
weep now: for ye shall laugh. 

22 Blessed are ye, when men shall 
hate you, and when they shall 
separate you from their company, 
and reproach you, and cast out 
your name as evil, for the Son of 

23 man’s sake. Rejoice in that day, 
and leap for joy: for behold, your 
reward is great in heaven: for in 
the same manner did their fath- 

24 ers unto the prophets. But woe 
unto you that are rich! for ye 
have received your consolation. 

25 Woe unto you, ye that are full 
now! for ye shall hunger. Woe unto 
you, ye that laugh now! for ye 

26 shall mourn and weep. Woe 
unto you, when all men shall 
speak well of you! for in the same 
manner did their fathers to the 
false prophets. 


1 Some ancient authorities transpose verses 4 and 5. 


2. The Theme of the Sermon: Christ’s Standard of Righteousness in 
Contrast with that of the Scribes and Pharisees 

Matt. 5:13-20 

13 Ye are the salt of the earth: but if the salt have lost its savour, where¬ 
with shall it be salted? it is thenceforth good for nothing, but to be cast 

14 out and trodden under foot of men [see Mark 9:50; Jesus often repeated his 

15 sayings]. Ye are the light of the world. A city set on a hill cannot be 
hid. Neither do men light a lamp, and put it under the bushel, but on 

16 the stand; and it shineth unto all that are in the house [see Mark 4:21; 
Luke 8:16]. Even so let your light shine before men, that they may see 
your good works, and glorify your Father which is in heaven. 

17 Think not that I came to destroy the law or the prophets: I came not 

18 to destroy but to fulfil. For verily I say unto you, Till heaven and 
earth pass away, one jot or one tittle shall in no wise pass away from the 

19 law, till all things be accomplished. Whosoever therefore shall break 
one of these least commandments, and shall teach men so, shall be called 
least in the kingdom of heaven: but whosoever shall do and teach them, 

20 he shall be called great in the kingdom of heaven. For I say unto you, 
that except your righteousness shall exceed the righteousness of the scribes 
and Pharisees, ye shall in no wise enter into the kingdom of heaven. 

49 




§54 


THE GREAT GALILEAN MINISTRY 


3. Christ’s Ethical Teaching Superior to that of the Scribes ( both 
the Old Testament and the Oral Law) in Six Items or Illustrations 
(Murder, Adultery, Divorce, Oaths, Retaliation, Love of Enemies) 

Matt. 5:21-48 

21 Ye have heard that it was said to them of old time, Thou shalt not 

22 kill; and whosoever shall kill shall be in danger of the judgement [see Ex. 
20:13; Devil. 5:17]: but I say unto you, that every one who is angry with 
his brother tehall be in danger of the judgement: and whosoever shall say 
to his brother 2 Raca, shall be in danger of the council; and whosoever shall 

23 say, 3 Thou fool, shall be in danger 4 of the 6 hell of fire. If therefore thou 
art offering thy gift at the altar, and there rememberest that thy brother 

24 hath aught against thee, leave there thy gift before the altar, and go thy 
way, first be reconciled to thy brother, and then come and offer thy gift. 

25 Agree with thine adversary quickly, whiles thou art with him in the way; 
lest haply the adversary deliver thee to the judge, and the judge 6 deliver 

26 thee to the officer, and thou be cast into prison. Verily I say unto thee, 
Thou shalt by no means come out thence, till thou have paid the last 
farthing. 

27 Ye have heard that it was said, Thou shalt not commit adultery [see Ex. 

28 20:14; Deut. 5:18]: but I say unto you, that every one that looketh on a 
woman to lust after her hath committed adultery with her already in his 

29 heart. And if thy right eye causeth thee to stumble, pluck it out, and cast 
it from thee; for it is profitable for thee that one of thy members should 

30 perish, and not thy whole body be cast into 7 hell. And if thy right hand 
causeth thee to stumble, cut it off, and cast it from thee: for it is profitable 
for thee that one of thy members should perish, and not thy whole body 

31 go into 7 hell. It was said also, Whosoever shall put away his wife, let 

32 him give her a writing of divorcement [see Deut. 24:1 ]: but I say unto you, 
that every one that putteth away his wife, saving for the cause of fornica¬ 
tion, maketh her an adulteress: and whosoever shall marry her when she 
is put away committeth adultery.* 

33 Again, ye have heard that it was said to them of old time, Thou shalt 

34 not forswear thyself, but shalt perform unto the Lord thine oaths [see Lev. 
19:12; Num. 30:2; Ex. 20:7; Deut. 5:11; 23:21]: but I say unto you, Swear 
not at all [see Matt. 26: 63-64]) neither by the heaven, for it is the throne 

35 of God; nor by the earth, for it is the footstool of his feet; nor 8 by Jerusalem, 

36 for it is the city of the great King [see Isa. 66:1]. Neither shalt thou 
swear by thy head, for thou canst not make one hair white or black 

37 [see Ps. 48:2]. 9 But let your speech be, Yea, yea; Nay, nay: and whatso¬ 
ever is more than these is of 10 the evil one. 

38 Ye have heard that it was said, An eye for an eye, and a tooth for a 

39 tooth [see Ex. 21 :24; Lev. 24 : 20 ; Deut. 19:21 ]: but I say unto you, Resist not 

40 u him that is evil; but whosoever smiteth thee on thy right cheek, turn 
to him the other also [see John 18:23]. And if any man would go to law with 

41 thee, and take away thy coat, let him have thy cloke also. And whosoever 

42 shall 12 compel thee to go one mile, go with him twain. Give to him that 
asketh thee, and from him that -would borrow of thee turn not thou away. 

43 Ye have heard that it was said, Thou shalt love thy neighbour [see Lev. 19: 
18; Deut. 23:6; 25:19]. 


* See further Mark 9:43-47; 10:11-12; Matt. 18:8-9; 19:9. 
50 





THE GREAT GALILEAN MINISTRY 


§54 


Matt. 5:21-48 

44 and hate thine enemy: But I say un¬ 
to you [see Luke 28:34 ], Love your 
enemies, and pray for them that 

45 persecute you; that ye may be sons 
of your Father which is in heaven: 
for he maketh his sun to rise on the 
evil and the good, and sendeth 
rain on the just and the unjust. 


46 For if ye love them that love 
you, what reward have ye? do 
not even the 13 publicans the 

47 same? And if you salute your 
brethren only, what do ye more 
than others? do not even the 

48 Gentiles the same? Ye therefore 
shall be perfect, as your heavenly 
Father is perfect. 


Luke 6:27-30, 32-36 

27 But I say 
unto you which hear, Love your 
enemies, do good to them that 

28 hate you, bless them that curse 
you, pray for them that despite- 

29 fully use you. To him that 
smiteth thee on the one cheek 
offer also the other; and from 
him that taketh away thy cloke 
withhold not thy coat also. 

30 Give to every one that asketh 
thee; and of him that taketh 
away thy goods ask them not 

32 again. And if ye love them 
that love you, what thank have 
ye? for even sinners love those 

33 that love them. And if ye do 
good to them that do good to 
you, what thank have ye? for 

34 even sinners do the same. And 
if ye lend to them of whom ye 
hope to receive, what thank have 
ye? even sinners lend to sinners, 

35 to receive again as much. But 
love your enemies, and do them 
good, and lend, 14 never despair¬ 
ing; and your reward shall be 
great, and ye shall be sons of the 
Most High: for he is kind toward 

36 the unthankful and evil. Be ye 
merciful, even as your Father is 
merciful. 


1 Many ancient authorities insert without cause. 2 An expression of contempt. 8 Or, Moreh, a 
Hebrew expression of condemnation. 4 Gr. unto or into. 5 Gr. Gehenna of fire. 6 Some ancient 
authorities omit deliver thee. 7 Gr. Gehenna. 8 Or, toward. 9 Some ancient authorities read But 
your speech shall be. 10 Or, evil: as in ver. 39; 6:13. 11 Or, evil. 12 Gr. impress. 13 That is, collectors 

or renters of Roman taxes : and so elsewhere. 14 Some ancient authorities read, despairing of no man. 


4. The Practice of Real Righteousness unlike the Ostentatious Hypocrisy 
of the Pharisees , as in Almsgiving , Prayer , Fasting 

Matt. 6:1-18 

1 Take heed that ye do not your righteousness before men, to be seen of 
them: else ye have no reward with your Father which is in heaven. 

2 When therefore thou doest alms, sound not a trumpet before thee, as 
the hypocrites do in the synagogues and in the streets, that they may 
have glory of men. Verily I say unto you, They have received their 

3 reward. But when thou doest alms, let not thy left hand know what 

4 thy right hand doeth: that thine alms may be in secret: and thy Father 
which seeth in secret shall recompense thee. 

51 




§54 


THE GREAT GALILEAN MINISTRY 


- Matt. 6:1-18 

5 And when ye pray, ye shall not be as the hypocrites: for they love to 
stand and p?;ay in the synagogues and in the corners of the streets, that 
they may be seen of men. Verily I say unto you, They have received 

6 their reward. But thou, when thou prayest, enter into thine inner 
chamber, and having shut thy door, pray to thy Father which is in secret, 

7 and thy Father which seeth in secret shall recompense thee. And in 
praying use not vain repetitions, as the Gentiles do: for they think that 

8 they shall be heard for their much speaking. Be not therefore like unto 
them: for x your Father knoweth what things ye have need of, before ye 

9 ask him. After this manner therefore pray ye: Our Father which art in 

10 heaven, Hallowed by thy name. Thy kingdom come. Thy will be done, 

11 as in heaven, so on earth. Give us this day 2 our daily bread. And 

12 forgive us our debts, as we also have forgiven our debtors. And bring us 

13 not into temptation, but deliver us from ^he evil one. 4 For if ye forgive 

14 men their trespasses, your heavenly Father will also forgive you. But 

15 if ye forgive not men their trespasses, neither will your Father forgive 
your trespasses. 

16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: 
for they disfigure their faces, that they may be seen of men to fast. 

17 Verily I say unto you, They have received their reward. But thou, 

18 when thou fastest, anoint thy head, and wash thy face; that thou be not 
seen of men to fast, but of thy Father which is in secret: and thy 
Father, which seeth in secret, shall recompense thee. 

1 Some ancient authorities read God your Father. * Gr. our bread for the coming day. 8 Or, evil. 

4 Many authorities, some ancient, but with variations, add For thine is the kingdom, and the power, 

and the glory, for ever, Amen. 


5 . Single-hearted Devotion to God, as Opposed to Worldly Aims and 

Anxieties 

Matt. 6:19-34 

19 Lay not up for yourselves treasures upon the earth, where moth and 

20 rust doth consume, and where thieves *break through and steal: but lay 
up for yourselves treasures in heaven, where neither moth nor rust doth 

21 consume, and where thieves do not J break through nor steal: for where 

22 thy treasure is, there will thy heart be also. The lamp of the body is the 
eye: if therefore thine eye be single, thy whole body shall be full of light. 

23 But if thine eye be evil, thy whole body shall be full of darkness. If 
therefore the light that is in thee be darkness, how great is the darkness! 

24 No man can serve two masters: for either he will hate the one, and love 
the other; or else he will hold to one, and despise the other. Ye cannot 

25 serve God and mammon. Therefore I say unto you, Be not anxious for 
your life, what ye shall eat, or what ye shall drink; nor yet for your body, 
what ye shall put on. Is not the life more than the food, and the body 

26 than the raiment? Behold, the birds of the heaven, that they sow not, 
neither do they reap, nor gather into barns; and your heavenly Father 

27 feedeth them. Are not ye of much more value than they? And which 

28 of you by being anxious can add one cubit unto his 2 stature? And why 

29 are ye anxious concerning raiment? Consider the lilies of the field, how 
they grow; they toil not, neither do they spin: yet I say unto you, that 

52 



THE GREAT GALILEAN MINISTRY 


§54 


Matt. 6:19-34 

30 even Solomon in all his glory was not arrayed like one of these. But if 
God doth so clothe the grass of the field, which to-day is, and to-morrow 
is cast into the oven, shall he not much more clothe you, 0 ye of little faith? 

31 Be not therefore anxious, saying, What shall we eat? or, What shall we 

32 drink? or, Wherewithal shall we be clothed? For after all these things do 
the Gentiles seek; for your heavenly Father knoweth that ye have need of 

33 all these things. But seek ye first his kingdom, and his righteousness; 

34 and all these things shall be added unto you. Be not therefore anxious 
for the morrow: for the morrow will be anxious for itself. Sufficient unto 
the day is the evil thereof. 

1 Gr. dig through. 3 4 5 6 * 8 Or, ago. 


6 . Captious Criticism, or Judging Others 


Matt. 7:1-6 

1 Judge not, that ye be not judg- 

2 ed. For with what judgement ye 
judge, ye shall be judged: and 
with what measure ye mete, it 
shall be measured unto you. 


3 And why beholdest thou the 
mote that is in thy brother’s eye, 
but considerest not the beam that 

4 is in thine own eye? Or how wilt 
thou say to thy brother, Let me 
cast out the mote out of thine 
eye; and lo, the beam is in thine 

5 own eye? Thou hypocrite, cast 
out first the beam out of thine 
own eye; and then shalt thou see 
clearly to cast out the mote out 
of thy brother’s eye. 

6 Give not that which is holy un¬ 
to the dogs, neither cast your 
pearls before the swine, lest hap¬ 

ly they trample them under their fi 

1 Or, i 


Luke 6:37-42 

37 And judge not, and ye shall not 
be judged: and condemn not, and 
ye shall not be condemned: re¬ 
lease, and ye shall be released: 

38 give, and it shall be given unto 
you; good measure, pressed down, 
shaken together, running over, 
shall they give into your bosom. 
For with what measure ye mete 
it shall be measured to you again. 

39 And he spake also a parable 
unto them, Can the blind guide 
the blind? shall they not both 

40 fall into a pit? The disciple is 
not above his faster: but every 
one when he is perfected shall 

41 be as his toaster. And why be¬ 
holdest thou the mote that is in 
thy brother’s eye, but consider¬ 
est not the beam that is in thine 

42 own eye? Or how canst thou say 
to thy brother, Brother, let me 
cast out the mote that is in thine 
eye, when thou thyself beholdest 
not the beam that is in thine own 
eye? Thou hypocrite, cast out 
first the beam out of thine own 
eye, and then shalt thou see 
clearly to cast out the mote that 
is in thy brother’s eye. 


;, and turn and rend you. 




§ 54 THE GREAT GALILEAN MINISTRY 


7 . Prayer , and the Golden Rule 


Matt. 7:7-12 

7 Ask, and it shall be given you: seek, and ye shall find: knock, and it 

8 shall be opened unto you, for every one that asketh receiveth; and he 

9 that seeketh findeth; and to him that knocketh it shall be opened. Or 
what man is there of you, who, if his son shall ask him for a loaf, will give 

10 him a stone; or if he shall ask for a fish, will give him a serpent? 

11 If ye then, being evil, know how to give good gifts unto your children, 
how much more shall your Father which is in heaven give good things 

12 to them that ask him? All things 


therefore whatsoever ye would 
that men should do unto you, 
even so do ye also unto them: for 
this is the law and the prophets. 


Luke 6:31 

31 And as ye would that men 
should do to you, do ye also to 
them likewise. 


8 . The Conclusion of the Sermon. The Lesson of Personal Righteous¬ 
ness Driven Home by Powerful Parables 

Matt. 7:13 to 8:1. 

13 Enter ye in by the narrow gate: for wide fis the gate, and broad is 
the way, that leadeth to destruction, and many be they that enter in 

14 thereby. 2 For narrow is the gate, and straitened the way, that leadeth 
unto life, and few be they that find it. 

15 Beware of false prophets, which come to you in sheep’s clothing, 

16 but inwardly are ravening wolves. By their fruits ye shall know 

17 them. Do men gather grapes of thorns, or figs of thistles? Even so 
every good tree bringeth forth 


good fruit: but the corrupt tree 

18 bringeth forth evil fruit. A good 
tree cannot bring forth evil fruit, 
neither can a corrupt tree bring 

19 forth good fruit. Every tree that 
bringeth not forth good fruit is 
hewn down, and cast into the fire. 

20 Therefore by their fruits ye shall 

21 know them. Not every one that 
saith unto me, Lord, Lord, shall 
enter the kingdom of heaven; but 
he that doeth the will of my Father 

22 which is in heaven. Many will say 
to me in that day, Lord, Lord, did 
we not prophesy by thy name, and 
by thy name cast out 3 devils, and 
by thy name do many 4 mighty 

23 works? And then will I profess 
unto them, I never knew you: de¬ 
part from me, ye that work 
iniquity. 


Luke 6:43-49 

43 For there is no good tree that 
bringeth forth corrupt fruit; nor 
again a corrupt tree that bring- 

44 eth forth good fruit. For each 
tree is known by its own fruit. 
For of thorns men do not gather 
figs, nor of a bramble bush gather 

45 they grapes. The good man out 
of the good treasure of his heart 
bringeth forth that which is good, 
and the evil man out of the evil 
treasure bringeth forth that which 
is evil; for out of the abundance of 
the heart his mouth speaketh. 

46 And why call ye me, Lord, Lord, 
and do not the things which I say? 


54 






THE GREAT GALILEAN MINISTRY 


§55 


Matt. 7:13 to 8:1 

24 Every one therefore which 
heareth these words of mine, and 
doeth them, shall be likened un¬ 
to a wise man, -which built his 

25 house upon the rock: and the 
rain descended, and the floods 
came, and the winds blew, and 
beat upon that house; and it fell 
not: for it was founded upon 

26 the rock. And every one that 
heareth these words of mine, 
and doeth them not, shall be 
likened unto a foolish man, 
which built his house upon the 

27 sand: and the rain descended, 
and the floods came, and the 
winds blew, and smote upon that 
house; and it fell: and great was 
the fall thereof. 

28 And it came to pass, when Je¬ 
sus ended these words, the mul¬ 
titudes were astonished at his 

29 teaching: for he taught them as 
one having authority, and not as 
their scribes. 

1 And when he was come down 
from the mountain, great multi¬ 
tudes followed him. 


Luke 6:43-49 

47 Every one that cometh unto 
me, and heareth my words, and 
doeth them, I will shew you to 

48 whom he is like: he is like a man 
building a house, who digged and 
went deep, and laid a foundation 
upon the rock: and when a flood 
arose, the stream brake against 
that house, and could not shake 
it: 3 because it had been well 

49 builded. But he that heareth, 
and doeth not, is like a man that 
built a house upon the earth 
without a foundation; against 
which the stream brake, and 
straightway it fell in; and the 
ruin of that house was great. 


1 Some ancient authorities omit is the gate. 2 Many ancient authorities read How narrow is the 
gats, &c. 8 Gr. demons. 4 Gr. powers. 5 Many ancient authorities read for it had been founded 

upon the rock: as in Matt. 7:25. 


In sections 55 to 58 we see the rapid spread of Christ’s influence 
and the inquiry from the Baptist in prison* 


§55. JESUS HEALS A CENTURION’S SERVANT AT 

CAPERNAUM 


Matt. 8:5-13 

5 And when he was entered into 
Capernaum, there came unto him 
a centurion, 


Luke 7:1-10 

1 After he had ended all his say¬ 
ings in the ears of the people, he 
entered into Capernaum. 

2 And a certain centurion’s 'serv¬ 
ant, who was *dear unto him, 
was sick and at the point of 

3 death. And when he heard 
concerning Jesus, he sent unto 
him elders of the Jews, asking 


* Here we have only Matthew and Luke, a block from the Logia of Matthew. 

55 







§56 


THE GREAT GALILEAN MINISTRY 


Matt. 8:5-13 

6 beseeching him, and 

saying, Lord, my ^servant lieth 
in the house sick of the palsy, 
grievously tormented. 


7 And he saith 

unto him, I will come and heal 
him. 


8 And the centurion answered 
and said, Lord, I am not 2 worthy 
that thou shouldest come under 
my roof: but only 3 say the word, 
and my Servant shall be healed. 


9 For I also am a man 4 under author¬ 
ity, having under myself soldiers: 
and I say to this one, Go, and he 
goeth; and to another, Come, 
and he cometh; and to my Serv¬ 
ant, Do this, and he doeth it. 

10 And when Jesus heard it, 
he marvelled, and said to them 
that followed, Verily I say unto 
you, 6 I have not found so great 

11 faith, no, not in Israel. And I 
say unto you, that many shall 
come from the east and the west, 
and shall 7 sit down with Abraham, 
and Isaac, and Jacob, in thekingdom 

12 of heaven [see Ps. 107:3; Isa. 49: 
12): but the sons of the kingdom 
shall be cast forth into the outer 
darkness: there shall be weeping 

13 and gnashing of teeth. And Jesus 
said unto the centurion, Go thy 
way; as thou hast believed so be 
it done unto thee. And the 
7 servant was healed in that hour. 


Luke 7:1-10 

him that he would come and 

4 save his Servant. And they, 
when they came to Jesus, be¬ 
sought him earnestly, saying, 
He is worthy that thou shouldst 

5 do this for him: for he loveth 
our nation, and himself built us 

6 our synagogue. And Jesus went 
with them. And when he was 
now not far from the house, the 
centurion sent friends to him, 
saying unto him, Lord, trouble 
not thyself: for I am not 2 worthy 
that thou shouldst come under 

7 my roof: wherefore neither 
thought I myself worthy to come 
unto thee: but 3 say the word, 
and my Servant shall be healed. 

8 For I also am a man set under 
authority, having under myself 
soldiers: and I say to this one, 
Go, and he goeth; and to another, 
Come, and he cometh; and to my 
Servant, Do this, and he doeth 

9 it. And when Jesus heard these 
things, he marvelled at him, and 
turned and said unto the multi¬ 
tude that followed him, I say 
unto you, I have not found so 
great faith, no, not in Israel. 


10 And they that were sent, re¬ 
turning to the house, found the 
Servant whole. 


1 Or, boy. 2 Gr. sufficient. * Gr. say with a word. 4 Some ancient authorities insert set: as in 
Luke 7:8. 8 Gr. bond-sermnt. 8 Many ancient authorities read With no man in Israel have I found 
so great faith. 1 Gr. recline. 8 Or, precious to him; or, honourable with him. 

§56. HE RAISES A WIDOW’S SON AT NAIN 

Luke 7:11-17 

11 And it came to pass ^oon afterwards, that he went to a city called 

12 Nain; and his disciples went with him, and a great multitude. Now 

56 




THE GREAT GALILEAN MINISTRY 


§57 


Luke 7:11-17 

when he drew near to the gate of the city, behold, there was carried out 
one that was dead, the only son of his mother, and she was a widow: 

13 and much people of the city was with her. And when the Lord 
saw her, he had compassion on her, and said unto her, Weep not. 

14 And he came nigh and touched the bier: and the bearers stood still. 

15 And he said, Young man, I say unto thee, Arise. And he that was 
dead sat up, and began to speak. And he gave him to his mother. 

16 And fear took hold on all; and they glorified God, saying, A great prophet 

17 is arisen among us: and, God hath visited his people. And this report 
went forth concerning him in the whole of Judea, and the region round 
about. 

1 Many ancient authorities read on the next day. 

§57. THE MESSAGE* FROM THE BAPTIST AND THE 
EULOGY OF JESUS 

Galilee 


Matt. 11:2-19 

2 Now when John heard in the 
prisonf the works of the Christ, 
he sent by his disciples, and said 

3 unto him, Art thou he that com- 
eth, or look we for another? 

M y 


4 And Jesus answered and said 
unto them, Go your way and tell 
John the things which ye do 

5 hear and see: the blind receive 
their sight, and the lame walk, 
the lepers are cleansed, and the 
deaf hear, and the dead are 
raised up, and the poor have 
J good tidings preached to them. 

6 And blessed is he, whosoever 
shall find none occasion of stum¬ 
bling in me. 


Luke 7:18-35 

18 And the disciples of John told 

19 him all of these things. And 
John calling unto him 10 two of 
his disciples sent them to the 
Lord, saying, Art thou he that 
cometh, or look we for another? 

20 And when the men were come 
unto him, they said, John the 
Baptist hath sent us unto thee, 
saying, Art thou he that cometh, 

21 or look we for another? In that 
hour he cured many of diseases 
and “plagues and evil spirits; 
and on many that were blind he 

22 bestowed sight. And he answer¬ 
ed and said unto them, Go your 
way, and tell John what things 
ye have seen and heard [see Isa. 
2: 18-19; 35:5-6; 61:1]: the blind 
receive their sight, the lame 
walk, the lepers are cleansed, 
and the deaf hear, the dead are 
raised up, the poor have ^ood 

23 tidings preached to them. And 
blessed is he, whosoever shall find 
none occasion of stumbling in me. 


* Observe that his fame as having raised the dead, and as being “a great prophet,” spread 
widely, and reaching John, led to his message of inquiry (connect Luke 7:17 and 18). 

t John’s prison was at Machaerus, east of the Dead Sea. Jesus was somewhere in Galilee, 
probably near Nain, which was in the southern part of Galilee. 





§57 


THE GREAT GALILEAN MINISTRY 


Matt. 11:2-19 

7 And as these went their way, 
Jesus began to say unto the mul¬ 
titudes concerning John, What 
went ye out into the wilderness 
to behold? a reed shaken with 

8 the wind? But what went ye 
out for to see? a man clothed 
in soft raimentt Behold, they 
that wear soft raiment are in 

9 kings’ houses. 2 But wherefore 
went ye out? to see a prophet? 
Yea, I say unto you, and much 

10 more than a prophet. This is he, 
of whom it is written, 

Behold, I send my messenger 
before thy face, 

Who shall prepare thy way be¬ 
fore thee. 

11 Verily I say unto you, Among 
them that are born of women 
there hath not arisen a greater 
than John the Baptist: yet he 
that is 3 but little in the kingdom 
of heaven is greater than he. 

12 And from the days of John the 
Baptist until now the kingdom of 
heaven suffereth violence, and 
men of violence take it by force 

13 [see Luke 16:17]. For all the proph¬ 
ets and the law prophesied until 

14 John. And if ye are 'willing to re- 

15 ceive Ht , this is Elijah, which is to 
come [see Mai. !±:5\. He that hath 
ears 8 to hear, let him hear. 


16 But whereunto 
shall I liken this generation? It 
is like* unto children sitting in 
the marketplaces, which call un- 

17 to their fellows, and say, We 
piped unto you, and ye did not 
dance; we wailed, and ye did not 
®mourn. 


Luke 7:18-35 

24 And when the messengers of 
John were departed, he began 
to say unto the multitudes con¬ 
cerning John, What went ye out 
into the wilderness to behold? a 

25 reed shaken with the wind? But 
what went ye out to see? a man 
clothed in soft raiment? Behold, 
they which are gorgeously ap¬ 
parelled, and live delicately, are 

26 in kings’ courts. But what went 
ye out to see? a prophet? Yea, 
I say unto you, and much more 

27 than a prophet. This is he of 
whom it is written, 

Behold, I send my messenger 
before thy face. 

Who shall prepare thy way 
before thee [see Mai. 3:1]. 

281 say unto you, Among them 
that are born of women there is 
none greater than John: yet he 
that is 3 but little in the kingdom 
of God is greater than he. 


29 And all the 
people when they heard, and the 
publicans, justified God, 12 being 
baptized with the baptism of 

30 John. But the Pharisees and 
the lawyers rejected for them¬ 
selves the counsel of God 18 being 

31 not baptized of him. Whereunto 
then shall I liken the men of 
this generation, and to what are 

32 they like? They are like unto 
children that sit in the market¬ 
place, and call one to another; 
which say, We piped unto you, 
and ye did not dance; we wailed, 


* Parable of the Children Playing in the Market Place. 

58 







THE GREAT GALILEAN MINISTRY 


§58 


Matt. 11:2-19 

18 For John came 
neither eating nor drinking, and 

19 they say, He hath a 7 devil. The 
Son of man came eating and 
drinking, and they say, Behold, a 
gluttonous man, and a winebibber, 
a friend of publicans and sinners! 

And wisdom 8 is justified by her 
# works. 


Luke 7:18-35 

33 and ye did not weep. For John 
the Baptist is come eating no 
bread nor drinking wine; and ye 

34 say, He hath a 7 devil. The Son 
of man is come eating and drink¬ 
ing; and ye say, Behold, a glut¬ 
tonous man, and a winebibber, a 
friend of publicans and sinners! 

35 And wisdom 8 is justified of all 
her children. 


1 Or, the gospel. 2 Many ancient authorities read But what went ye out to see? a prophet? * Gr. 
lesser. * Or, him. 8 Some ancient authorities omit to hear. 6 Gr. beat the breast. 7 Gr. demon: 
8 Or, was. 9 Many ancient authorities read children: as in Luke vii, 35. 10 Gr. certain two. ll .Gr. 
scourges. » Or, having been. 18 Or, not having been. 


§ 58. WOES UPON THE CITIES OF OPPORTUNITY. THE 
CLAIMS OF CHRIST AS THE TEACHER ABOUT 
THE FATHER. 


Galilee 

Matt. 11:20-30 

20 Then began he to upbraid the cities wherein most of his mighty works 

21 were done, because they repented not. Woe unto thee, Chorazin! woe 
unto thee, Bethsaida! for if the 7 mighty works had been done in Tyre and 
Sidon which were done in you, they would have repented long ago in sack- 

22 cloth and ashes. Howbeit I say unto you, it shall be more tolerable 

23 for Tyre and Sidon in the day of judgement, than for you [see Isa. 14:\13-15]. 
And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt 2 go 
down unto Hades: for if the eighty works had been done in Sodom which 

24 were done in thee, it would have remained until this day. Howbeit I 
say unto you, that it shall be more tolerable for the land of Sodom in the 
day of judgement, than for thee [see Gen. 19:24]. 

25 At that season Jesus answered and said, 1 3 thank thee, 0 Father [see John 
3:35; 17:2], Lord of heaven and earth, that thou didst hide these things 

26 from the wise and understanding, and didst reveal them unto babes: yea, 

27 Father, 4 for so it was well-pleasing in thy sight. All things have been 
delivered unto me of my Father: and no one knoweth the Son, save the 
Father: neither doth any know the Father, save the Son, and he to whom- 

28 soever the Son willeth to reveal him. Come unto me, all ye that labour 

29 and are heavy laden, and I will give you rest. Take my yoke* upon you, 
and learn of me; for I am meek and lowly in heart: and ye shall find rest 

30 unto your souls. For my yoke is easy, and my burden is light [see Jer. 6:16; 
Sirach 51:23]. 

1 Gr. powers. 2 Many ancient authorities read be brought down. 8 Or, praise. * Or, that. 


* Rabbinical figure for going to school. Jesus thus definitely pictures himself as the expert on 
God in a Johannean passage (c/. Luke 10:21-24). He conceives himself as the Teacher who alone 
is able to interpret the Father. 


59 






§59 


THE GREAT GALILEAN MINISTRY 


§ 59. THE ANOINTING* OF CHRIST’S FEET BY A SINFUL 
WOMAN IN THE HOUSE OF SIMON A PHARISEE. 
THE PARABLE OF THE TWO DEBTORS 

Galilee 
Luke 7:36-50 

36 And one of the Pharisees desired him that he would eat with him. 

37 And he entered into the Pharisee's house, and sat down to meat. And 
behold, a woman which was in the city, a sinner; and when she knew 
that he was sitting at meat in the Pharisee's house, she brought x an 

38 alabaster cruse of ointment, and standing behind at his feet, weeping, 
she began to wet his feet with her tears, and wiped them with the hair 
of her head, and 2 kissed his feet, and anointed them with the ointment. 

39 Now when the Pharisee which had bidden him saw it, he spake within 
himself, saying, This man, if he were 3 a prophet, would have perceived 
who and what manner of woman this is which toucheth him, that she is 

40 a sinner. And Jesus answering said unto him, Simon, I have somewhat 

41 to say unto thee. And he saith, ^Master, say on. A certain lender had 
two debtors: the one owed five hundred 6 pence, and the other fifty. 

42 When they had not wherewith to pay, he forgave them both. Which 

43 of them therefore will love him most? Simon answered and said, He, I 

44 suppose, to whom he forgave the most. And he said unto him, Thou 
hast rightly judged. And turning to the woman, he said unto Simon, 
Seest thou this woman? I entered into thine house, thou gavest me no 
water for my feet: but she hath wetted my feet with her tears, and wiped 

45 them with her hair. Thou gavest me no kiss: but she, since the time I 

46 came in, hath not ceased to 6 kiss my feet. My head with oil thou didst 

47 not anoint: but she hath anointed my feet with ointment. Wherefore I 
say unto thee, Her sins, which are many, are forgiven: for she loved much: 

48 but to whom little is forgiven, the same loveth little. And he said unto 

49 her, Thy sins are forgiven. And they that sat at meat with him began 

50 to say 7 within themselves, Who is this that even forgiveth sins? And he 
said unto the woman, Thy faith hath saved thee; go in peace. 

1 Or, a flask. ! Gr. kissed much. * Some ancient authorities read the prophet. See John 1:21, 25. 
4 Or, Teacher. s The word in the Greek denotes a coin worth about seventeen cents. 8 Gr. kiss 
much. 7 Or, among. 

In sections 60 to 63 Jesus makes a second {three in all) tour of Galilee, 
this time with all the Twelve. Intense hostility of the Pharisees is 
aroused by the work. They make the blasphemous accusation that Jesus 
is in league with Satan. Even the kindred of Jesus fear that he is beside 
himself because of the excitement and the charges. 

♦This anointing in Galilee must be distinct from the anointing at Bethany, near Jerusalem, 
more than a year later. This sinful and penitent woman is represented by a very late tradition as 
being Mary Magdalene, and hence all the popular uses of the term Magdalen. But that notion 
has no historical support whatever, and it beoomes violently improbable when we find that in the 
very next paragraph Luke introduces Mary Magdalene as a new figure in the history. Some men 
even identify Mary of Bethany with this woman that was a sinner and also with Mary Magdalen, 
a medley of medieval mysticism. 


60 




THE GREAT GALILEAN MINISTRY 


§61 


§60. THE SECOND TOUR OF GALILEE 

Luke 8:1-3 

1 And it came to pass soon afterwards, that he went about through 
cities and villages, preaching and bringing the ^ood tidings of the king- 

2 dom of God, and with him the twelve, and certain women which had been 
healed of evil spirits and infirmities, Mary that was called Magdalene, 

3 from whom seven 2 devils had gone out, and Joanna the wife of Chuza 
Herod’s steward, and Susanna, and many others, which ministered unto 
3 them of their substance. 

1 Or, gospel. J Gr. demons. * Many ancient authorities read him. 

Notice that the events of §§ 61-66 all occurred on the same day, called 
the Busy Day* 


§61. BLASPHEMOUS ACCUSATION OF LEAGUE WITH 

BEELZEBUB 

Galilee 


Mark 3:19-30 

19 And he cometh into a house. 

20 And the multitude cometh to¬ 
gether again, so that they could 

21 not so much as eat bread. And 
when his friends heard it, they 
went out to lay hold on him: for 
they said, He is beside himself. 


22 And the scribes which came 
down from Jerusalem said, He 
hath Beelzebub, and, 3 By the 
prince of the 2 devils casteth he 

23 out the 2 devils. And he called 
them unto him, and said unto 
them in parables, How can Satan 

24 cast out Satan? And if a king¬ 
dom be divided against itself, 

25 that kingdom cannot stand. And 
if a house be divided against it¬ 
self, that house will not be able 


Matt. 12:22-37 


22 Then was brought unto him 
^ne possessed with a devil, blind 
and dumb: and he healed him, 
insomuch that the dumb man 

23 spake and saw. And all the mul¬ 
titudes were amazed, and said, 

24 Is this the son of David? But 
when the Pharisees heard it, 
they said, fThis man doth not 
cast out 2 devils, but 3 by Beelze¬ 
bub the prince of the 2 devils 

25 [see John 7:20; 8:48, 52; 10:20). 
And knowing their thoughts he saicl 
unto them, Every kingdom di- 


* This “Busy Day” is just one of many such days in the Master’s Ministry. See, for instance, 
the last day of his public ministry in the temple in Jerusalem. Observe Jesus m the forenoon teach- 
& a crowded audience (Mark 3:19), 

sign 


and at length his mother and brethren try to carry him off as insane (comp. Mark 3:21); in the 
'afternoon givfng a group of most remarkable parables, several of which he interprets; towards night 
riSe the Lake in a boat, so tired and worn that he sleeps soundly amid the alarming storm; then 
crossing tne j^aKe ui a hnn.t. annarentlv the same evening. What a 


healing the Gadarene demoniacs, and returning by boat, apparently the same evening. 

daY t Luke (Tl! 14-36) gives another blasphempu^accuaation Judea 

also has another blasphemous accusation, 
tions. 61 


____ Matthew (9:27-34) 

Note Christ’s use of parables in replying to the accusa- 





§62 


THE GREAT GALILEAN MINISTRY 


Mark 3:19-30 

26 to stand. And if Satan hath 
risen up against himself, and is 
divided, he cannot stand, but 
hath an end. 


27 But no one can 

enter into the house of the strong 
man, and spoil his goods, except he 
first bind the strong man; and then 
he will spoil his house. 


28 Verily I say unto 
you, All their sins shall be for¬ 
given unto the sons of men, and 
their blasphemies wherewith so- 

29 ever they shall blaspheme: but 
whosoever shall blaspheme 
against the Holy Spirit hath 
never forgiveness, but is guilty 

30 of an eternal sin: because they 
said, He hath an unclean spirit. 


Matt. 12:22-37 

vided against itself is brought 
to desolation; and every city or 
house divided against itself shall 

26 not stand: and if Satan casteth 
out Satan, he is divided against 
himself; how then shall his king- 

27 dom stand? And if I 3 by Beelze¬ 
bub cast out 2 devils, 3 by whom 
do your sons cast them out? there¬ 
fore shall they be your judges. 

28 But if I 3 by the Spirit of God cast 
out 2 devils, then is the kingdom of 

29 God come upon you. Or how can 
one enter into the house of the 
strong man, and spoil his goods, 
except he first bind the strong 
man? and then he will spoil his 

30 house. He that is not w T ith me 
is against me; and he that gather- 

31 eth not with me scattereth. There¬ 
fore I say unto you, every sin and 
blasphemy shall be forgiven 4 unto 
men; but the blasphemy against 
the Spirit shall not be forgiven. 

32 And whosoever shall speak a 
word against the Son of man, it 
shall be forgiven him; but whoso¬ 
ever shall speak against the Holy 
Spirit it shall not be forgiven 
him, neither in this 6 world, nor 

33 in that which is to come. Either make the tree good, and its fruit good; 
or make the tree corrupt, and its fruit corrupt: for the tree is known by 

34 its fruit. Ye offspring of vipers, how can ye, being evil, speak good 

35 things? for out of the abundance of the heart the mouth speaketh. The 
good man out of his own good treasure bringeth forth good things: and the 

36 evil man out of his evil treasure bringeth forth evil things. And I say 
unto you, that every idle word that men shall speak, they shall give 

37 account thereof in the day of judgement. For by thy words thou shalt 
be justified, and by thy words thou shalt be condemned. 

1 Or, a demoniac. * Gr. demons. 3 Or, in. * Some ancient authorities read unto you men. 

5 Or, age. 


§62. SCRIBES AND PHARISEES DEMAND A SIGN 
Same day. Galilee 
Matt. 12:38-45 

38 Then certain of the scribes and Pharisees answered him, saying, faster, 

39 we would see a sign from thee. But he answered and said unto them, 
An evil and adulterous generation seeketh after a sign; and there shall no 

62 






THE GREAT GALILEAN MINISTRY 


§63 


Matt. 12:38-45 

40 sign be given to it but the sign of Jonah the prophet: for as Jonah was 
three days and three nights in the belly of the 2 whale; so shall the Son of 
man be three days and three nights in the heart of the earth [see Jonah 1:17; 

41 2:1-2; 3:5; ^:3; 1 Kings 10:1-10]. The men of Nineveh shall stand up 
in the judgement with this generation, and shall condemn it: for they re¬ 
pented at the preaching of Jonah; and behold, 3 a greater than Jonah is 

42 here. The queen of the south shall rise up in the judgement with this 
generation, and shall condemn it: for she came from the ends of the earth 
to hear the wisdom of Solomon; and behold, 3 a greater than Solomon is 

43 here. But the unclean spirit, when 4 he is gone out of the man, passeth 

44 through waterless places, seeking rest, and findeth it not. Then 4 he 
saith, I will return into my house whence I came out; and when 4 he is 

45 come, 4 he findeth it empty, swept, and garnished. Then goeth 4 he, and 
taketh with 5 himself seven other spirits more evil than B himself, and they 
enter in and dwell there: and the last state of that man becometh worse 
than the first. Even so shall it be also unto this evil generation 

1 Or, Teacher. 2 Gr. sea-monster. 3 Gr. more than. 4 Or, it. 5 Or, itself. 


§63. CHRIST’S MOTHER AND BRETHREN SEEK TO 
TAKE HIM HOME 


Mark 3:31-35 

31 And there come 
his mother and his 
brethren; and, stand¬ 
ing without, they sent 
unto him, calling him. 

32 And a multitude was 
sitting about him; 
and they say unto 
him, Behold, thy 
mother and thy 
brethren without seek 

33 for thee. And he an- 
swereth them, and 
saith, Who is my 
mother and my 
brethren? 

34 And look¬ 
ing round on them 
which sat round 
about him, he saith, 
Behold, my mother 
and my brethren! 


Same day. Galilee 

Matt. 12:46-50 

46 WEile he was yet 
speaking to the mul¬ 
titudes, behold, his 
mother and his breth¬ 
ren stood without, 
seeking to speak to 

47 him. x And one said 
unto him, Behold, 
thy mother and thy 
brethren stand with¬ 
out, seeking to speak 
to thee. 

48 But he an¬ 
swered and said unto 
him that told him, 
Who is my mother? 
and who are my 

49 brethren? And he 
stretched forth his 
hand towards his dis¬ 
ciples, and said, Be¬ 
hold, my mother and 

50 my brethren! For 

63 


Luke 8:19-21 

19 And there came to 
him his mother and 
brethren, and they 
could not come at 
him for the crowd. 

20 And it was told him, 
Thy mother and thy 
brethren stand with¬ 
out, desiring to see 
thee. 


21 But he an¬ 

swered and said un¬ 
to them, 





§64 


THE GREAT GALILEAN MINISTRY 


Mark 3:31-35 
35 For whosoever shall 
do the will of God, 

the same 
is my brother, and 
sister, and mother. 


Matt. 12:46-50 
whosoever shall do 
the will of my Father 
which is in heaven, he 
is my brother, and 
sister, and mother. 


Luke 8:19-21 

My mother 
and my brethren are 
these which hear the 
word of God, and do 
it [see John 15:14V 


1 Some ancient authorities omit ver. 47. 

In §§ 64 to 69 we have the first great group of Parables with the visit 
to Gerasa and the return to Nazareth 


§64. THE FIRST GREAT GROUP OF PARABLES* 
Same day. Beside the Sea of Galilee. Introduction to the Group 


Mark 4:1, 2 

1 And again he be¬ 
gan to teach by the 
sea side. And there 
is gathered unto him 
a very great multi¬ 
tude, so that he en¬ 
tered into a boat, and 
sat in the sea; and all 
the multitude were by 
the sea on the land. 

2 And he taught them 
many things in par¬ 
ables, and said unto 
them in his teaching, 
Hearken: 


Matt. 13:1-3 

1 On that day went 
Jesus out of the 
house, and sat by the 

2 sea side. And there 
were gathered unto 
him great multitudes, 
so that he entered 
into a boat, and sat; 
and all the multitude 
stood on the beach. 

3 And he spake to them 
many things in par¬ 
ables, saying, 


Luke 8:4 


4 And when a great 
multitude came to¬ 
gether, and they of 
every city resorted 
unto him, 


he spake 
by a parable: 


1. To the Crowds by the Sea 


Mark 4:3-25 

3 Behold, the sower 
went forth to sow; 

4 and it came to pass, 
as he sowed, some 
seed fell by the way 
side, and the birds 
came and devoured 

5 it. And other fell 
on the rocky ground , 
where it had not 


(a) Parable of the Sower 

Matt. 13:3-23 

3 Behold, the sower 
went forth to sow; 

4 and as he sowed, 
some seeds fell by the 
way side, and the 
birds came and de- 

5 voured them; and 
others fell upon the 
rocky places, where 
they had not much 


Luke 8:5-18 

5 The sower went 
forth to sow his seed 
and as he sowed some 
fell by the way side; 
and it was trodden 
under foot, and the 
birds of the heaven 

6 devoured it. And 
other fell on the rock; 
and as soon as it 


* We have met various separate parables heretofore, but here is a group of at least ten. Two other 
great groups will occur hereafter, one group given in Luke only, and the last group during the last 
week of our Lord’s public ministry. 


64 











THE GREAT GALILEAN MINISTRY 


§64 


Mark 4:3-25 
much earth: and 

straightway it sprang 
up, because it had no 

6 deepness of earth: and 
when the sun was 
risen, it was scorch¬ 
ed; and because it 
had no root, it with- 

7 ered away. And 
other fell among the 
thorns, and the thorns 
grew up, and choked 
it, and it yielded no 

8 fruit. And others fell 
into the good ground, 
and yielded fruit, 
growing up and in¬ 
creasing; and brought 
forth, thirtyfold, and 
sixtyfold, and a hun- 

9 dredfold. And he 
said, Who hath ears 
to hear, let him hear. 

10 And when he was 
alone, they that were 
about him with the 
twelve asked of him 
the parables. 

11 And he 
said unto them, Un¬ 
to you is given the 
mystery of the king¬ 
dom of God: but unto 
them that are with¬ 
out, all things are 
done in parables: that 


12 seeing they may see, 
and not perceive; and 
hearing they may 
hear, and not under¬ 
stand; lest haply they 


Matt. 13:3-23 
earth: and straight¬ 
way they sprang up, 
because they had no 
deepness of earth: 

6 and when the sun 
was risen, they were 
scorched; and because 
they had no root, 
they withered away. 

7 And others fell upon 
the thorns; and the 
thorns grew up, and 
choked them: and 

8 others fell upon the 
good ground, and 
yielded fruit, some a 
hundredfold, some 
sixty, some thirty. 


9 He that hath ears 1 , 
let him hear. 

10 And the disciples 
came, and said unto 
him, Why speakest 
thou unto them in 
parables? 

11 And he 
answered and said 
unto them, Unto you 
it is given to know 
the mysteries of the 
kingdom of heaven, 
but to them it is not 

12 given. For whoso¬ 
ever hath, to him 
shall be given, and he 
shall have abundance: 
but whosoever hath 
not, from him shall 
be taken away even 
that which he hath. 

13 Therefore speak- I to 
them in parables; be¬ 
cause seeing they see 
not, and hearing they 
hear not, neither do 

14 they understand. And 
unto them is fulfilled 

65 


Luke 8:5-18 
grew, it withered 
away, because it had 
no moisture. 


7 And 
other fell amidst the 
thorns; and the thorns 
grew with it, and 

8 choked it. And oth¬ 
er fell into the good 
ground, and grew, 
and brought forth 
fruit a hundredfold. 
As he said these 
things, he cried, 

He that hath 
ears to hear, let him 
hear. 

9 And his discipleB 
asked him what this 
parable might be. 

10 And he said, Unto 
you it is given to 
know the mysteries 
of the kingdom of 
God: but to the rest 


in parables; that see¬ 
ing they may not see, 
and hearing they may 
11 not understand. Now 
the parable is this: 





§64 


THE GREAT GALILEAN MINISTRY 


Mark 4:3-25 
should turn again, 
and it should be for- 

13 given* them. And 
he saith unto them, 
Know ye not this 
parable? and how 
shall ye know all the 

14 parables? The sow¬ 
er soweth the word. 

15 And these are they 
by the way side, 
where the word is 
sown; and when they 
have heard, straight¬ 
way cometh Satan, 
and taketh away the 
word which hath been 

16 sown in them. And 
these in like manner 
are they that are 


15 


Matt. 13:3-23 
the prophecy of 
Isaiah, which saith, 

By hearing ye shall 
hear, and shall 
in no wise under¬ 
stand; 

And seeing ye shall 
see, and shall 
in no wise per¬ 
ceive: 

For this people’s 
heart is waxed 
gross, 

And their ears are 


Luke 8:5-18 
12 The seed is the word 
of God. And those 
by the way side are 
they that have heard; 
then cometh the dev¬ 
il, and taketh away 
the word from their 
heart, that they may 
not believe and be 
saved. 


dull of hearing, 

And their eyes they have closed 
Lest haply they should perceive with their 
eyes, 

And hear with their ears, 

And understand with their heart, 

And should turn again, 

And I should heal them [see Isa. 6:9-10 ]; 

16 But blessed are your eyes, for they see; and your ears, for they hear. 

17 For verity I say unto you, that many prophets and righteous men desired 
to see the things which ye see, and saw them not; and to hear the things 

18 which ye hear, and heard them not. Hear then ye the parable of the 

19 sower. When any one heareth the word of the kingdom, and under- 
standeth it not, then cometh the evil one, and snatcheth away that 
which hath been sown in his heart. This is he that was sown by the 

20 way side. And he 
that was sown upon 13 
the rocky places, this 
is he that heareth the 
word, and straight¬ 
way with joy receiv- 

21 eth it; yet hath he 
not root in himself, 
but endureth for a 
while; and when trib¬ 
ulation or persecution 
ariseth because of the 
word, straighway he 


sown upon the rocky 
places, who, when 
they have heard the 
word, straightway re- 

17 ceive it with joy; and 
they have no root in 
themselves, but en¬ 
dure for a while; 
then, when tribula¬ 
tion or persecution 
ariseth because of the 
word, straightway 

18 they stumble. And 
others are they that 
are sown among the 
thorns; these are they 


And 

those on the rock are 
they which, when 
they have heard, re¬ 
ceive the word with 
joy; and these have 
no root, which for a 
while believe, and in 

time of temptation 
fall away. 


22 stumbleth. And he 
that was sown among 
the thorns, this is he 
that heareth the 


14 And that which fell 
among the thorns, 
these are they that 
have heard, and as 


* Observe that Jesus spoke these words just after the blasphemous accusation and on the same 
day (Matt. 13:1). 

66 










THE GREAT GALILEAN MINISTRY 


§64 


Mark 4:3-25 
that have heard the 

19 word, and the cares 
of the 2 world, and the 
deceitfulness of riches, 
and the lusts of other 
things entering in, 
choke the word, and 
it becometh unfruit- 

20 ful. And those are 
they that were sown 
upon the good 
ground; such as hear 
the word, and accept 

it, and bear fruit, 
thirtyfold, and sixty¬ 
fold, and a hundred¬ 
fold. 


Matt. 13:3-23 
word; and the care 
of the 2 world, and the 
deceitfulness of riches, 


choke the 
word, and he becom- 
23 eth unfruitful. And 
he that was sown up¬ 
on the good ground, 
this is he that heareth 
the word, and un- 
derstandeth it: who 
verily beareth fruit, 
and bringeth forth, 
some a hundredfold, 
some sixty, some 
thirty. 


Luke 8:5-18 
they go on their way 
they are choked with 
cares and riches and 
pleasures of this life, 
and bring no fruit to 
perfection. 

15 And that in the good 
ground, these are 
such as in an honest 
and good heart, hav¬ 
ing heard the word, 
hold it fast, and bring 
forth fruit with pa¬ 
tience. 


21 And he said unto them, Is the 
*lamp brought to be put under 
the bushel, or under the bed, and 
not to be put on the stand? 

22 For there is nothing 
hid, save that it should be mani¬ 
fested; neither was anything made 

23 secret, but that it should come to 
light. If any man hath ears to 

24 hear, let him hear. And he said 
unto them, Take heed what ye 
hear: with what measure ye mete 
it shall be measured unto you: and 

25 more shall be given unto you. For 
he that hath, to him shall be 
given: and he that hath not, from 
him shall be taken away even that 
which he hath. 

1 Some ancient authorities add here, and in ve 

* Or, seemeth to have. 


16 And no man, when he hath 
lighted a lamp, covereth it with a 
vessel, or putteth it under a bed; 
but putteth it on a stand, that they 
which enter in may see the light. 

17 For nothing is hid, that shall not 
be made manifest; nor anything 
secret, that shall not be known and 


18 come to light. Take heed there¬ 
fore how ye hear: for whosoever 
hath, to him shall be given, and 
whosoever hath not, from him 
shall be taken away even that 
which he 3 thinketh he hath. 


■. 43, to hear: as in Mark 4:9; Luke 8:8. J Or, age. 


(6) Parable of the Seed Growing of Itself 
Mark 4:26-29 

26 And he said, So is the kingdom of God, as if a man should cast seed 

27 upon the earth; and should sleep and rise night and day, and the seed 

28 should spring up and grow, he knoweth not how. The earth J beareth 
fruit of herself; first the blade, th en the ear, then the full corn in the ear. 

* Note here another brief parable of the lamp to enforce the lesson of the parable of the Sower. 

Preachers to-day sometimes tell one story to illustrate another. 

67 







§64 


THE GREAT GALILEAN MINISTRY 


Mark 4:26-29 

29 But when the fruit 2 is ripe, straightway he 3 putteth forth the sickle, be¬ 
cause the harvest is come [see Joel 3:13], 

1 Or, yieldeth. 2 Or, alloweth. 8 Or, sendeth forth. 


(c) Parable of the Tares 


Matt. 13:24-30 

24 Another parable set he before them, saying, The kingdom of heaven 

25 is likened unto a man that sowed good seed in his field: but while men 
slept, his enemy came and sowed Tares also among the wheat, and went 

26 away. But when the blade sprang up, and brought forth fruit, then 

27 appeared the tares also. And the Servants of the householder came and 
said unto him, Sir, didst thou not sow good seed in thy field? whence then 

28 hath it tares? And he said unto them, 3 An enemy hath done this. And 
the Servants say unto him, Wilt thou then that we go and gather them 

29 up? But he saith, Nay; lest haply while ye gather up the tares, ye root 

30 up the wheat with them. Let both grow together until the harvest: 
and in the time of the harvest I will say to the reapers, Gather up first 
the tares, and bind them in bundles to burn them: but gather the wheat 
into my barn. 

1 Or, darnel. * Gr. bondservants. 8 Gr. A man that is an enemy. 


Mark 4:30-32 

30 And he said, How shall we liken 
the kingdom of God? or in what 

31 parable shall we set it forth? Tt 
is like a grain of mustard seed, 
which, when it is sown upon the 
earth, though it be less than all 
the seeds that are upon the earth, 

32 yet when it is sown, groweth up, 
and becometh greater than all 
the herbs, and putteth out great 
branches; so that the birds of 
the heaven can lodge under the 
shadow thereof. 


Matt. 13:31-32 

Another parable set he before 
them, saying, The kingdom of 
heaven is like unto a grain of 
mustard seed, which a man took, 
32 and sowed in his field: which in¬ 
deed is less than all seeds: but 
when it is grown, it is greater 
than the herbs, and becometh a 
tree [see Dan. 4:12, 21], so that the 
birds of the heaven come and 
lodge in the branches thereof. 


(d) Parable of the Mustard Seed 
31 


*Gr. As, unto. 


(e) Parable of the Leaven and many such Parables 

Mark 4:33-34 Matt. 13:33-35 

33 Another parable spake he unto 
them; The kingdom of heaven is 
like unto leaven, which a woman 
took, and hid in three Tneasures 
of meal, till it was all leavened. 

33 And with many* such parables 34 All these things spake Jesus 


* See note, p. 69. 
68 






THE GREAT GALILEAN MINISTRY 


§64 


Mark 4:33-34 

spake he the word unto them, as 
34 they were able to hear it: and 
without a parable spake he not 
unto them: but privately to his 
disciples he expounded all things. 


Matt. 13:33-35 

in parables unto the multitudes; 
and without* a parable spake he 
35 nothing unto them: that it might 
be fulfilled which was spoken 2 by 
the prophet, saying, 

I will open my mouth in para¬ 
bles; 

I will utter things hidden from 
the foundation 8 of the world 
[see Ps. 78:2]. 


1 The word in the Greek denotes the Hebrew seah, a measure containing nearly a peck and a 
half. 2 Or, through. * Many ancient authorities omit of the world. 


2. To the Disciples in the House 

(a) Explanation of the Parable of the Tares 
Matt. 13:36-43 

36 Then he left the multitudes, and went into the house: and his disciples 
came unto him, saying, Explain unto us the parable of the tares of the 

37 field. And he answered and said, He that soweth the good seed is the 

38 Son of man; and the field is the world; and the good seed, these are the 

39 sons of the kingdom; and the tares are the sons of the evil one; and the 
enemy that sowed them is the devil: and the harvest is x the end of the 

40 world; and the reapers are angels. As therefore the tares are gathered 

41 up and burned with fire; so shall it be in the end of the world. The Son 
of man shall send forth his angels, and they shall gather out of his kingdom 
all things that cause stumbling, and them that do iniquity, and shall 

42 cast them into the furnace of fire: there shall be the weeping and gnashing 

43 of teeth. Then shall the righteous shine forth as the sun in the kingdom 
of their Father [see Dan. 12:3]. He that hath ears, let him hear. 

1 Or, the consummation of the age. 


( b ) The Parable of the Hid Treasure 
Matt. 13:44 

44 The kingdom of heaven is like unto a treasure hidden in the field; 
which a man found, and hid; and fin his ioy he goeth and selleth all that 
he hath, and buyeth that field. 

1 Or, for joy thereof. 

(c) The Parable of the Pearl of Great Price 
Matt. 13:45-46 

45 Again, the kingdom of heaven is like unto a man that is a merchant 

46 seeking goodly pearls: and having found one pearl of great price, he went 
and sold all that he had, and bought it. 


* Note the expression. Matthew gives nine in Chapter 13 and Mark another. There may have 
been still others on this day. 

69 





§65 


THE GREAT GALILEAN MINISTRY 


(i d ) The Parable of the Net 
Matt. 13:47-50 

47 Again, the kingdom of heaven is like unto a ! net, that was cast into 

48 the sea, and gathered of every kind: which, when it was filled, they drew 
up on the beach; and they sat down, and gathered the good into vessels, 

49 but the bad they cast away. So shall it be in 2 the end of the world: 
the angels shall come forth, and sever the wicked from among the right- 

50 eous, and shall cast them into the furnace of fire: there shall be the weep¬ 
ing and gnashing of teeth. 

1 Gr. dragnet. 3 Or, consummation of the age. 

(e) The Parable of the Householder 
Matt. 13:51-53 

51 Have ye understood all these things? They say unto him, Yea. 

52 And he said unto them, Therefore every scribe who hath been made a 
disciple to the kingdom of heaven is like unto a man that is a 
householder, which bringeth forth out of his treasure things new and old. 

53 And it came to pass, when Jesus had finished these *parables, he de¬ 
parted thence. 


§65. IN CROSSING THE LAKE, JESUS STILLS THE 

TEMPEST 


Mark 4:35-41 

35 And on that day, 
when even was come, 
he saith unto them, 
Let us go over unto 
the other side. 

36 And leaving the 
multitude, they take 
him with them, even 
as he was, in the 
boat. And other 
boats were with him. 


Same day. Sea of Galilee 

Matt. 8:18, 23-27 
18 Now when Jesus 
saw great multitudes 
about him, he gave 
commandment to de¬ 
part unto the other 
side. 

23 And when he was 
entered into a boat, 
his disciples followed 
him. 


Luke 8:22-25 


22 Now it came to 
pass on one of those 
days, that he entered 
into a boat, himself 
and his disciples; and 
he said unto them, 
Let us go over to the 
other side of the lake: 
and they launched 

23 forth. But as they 
sailed he fell asleep: 


* Eight of these ten parables go in pairs (the sower and the seed growing of itself, the tares and 
the net, the mustard seed and the leaven, the hid treasure and the pearl of great price). But nothing 
can be made out of the number of the parables spoken on this day. We do not even know what the 
number was. Jesus had spoken various shorter and more or less isolated parables before this occa¬ 
sion. An immediate occasion for the use of so many and such extended parables at this point was 
the hostility of the Pharisees and the need of special instruction for the disciples who were taught 
by Jesus how to interpret parables, though they had much difficulty later in applying the instruc¬ 
tion about the parabolic teaching. 


70 







THE GREAT GALILEAN MINISTRY 


§66 


Mark 4:35-41 

37 And there ariseth a 
great storm of wind, 
and the waves beat 
into the boat, inso¬ 
much that the boat 

38 was now filling. And 
he himself was in the 
stern, asleep on the 
cushion: and they 
awake him, and say 
unto him, Master, 
carest thou not that 

39 we perish? And he 
awoke, and rebuked 
the wind, and said 
unto the sea, Peace, 
be still. And the 
wind ceased, and 
there was a great 

40 calm. And he said 
unto them, Why are 
ye fearful? have ye 
not yet faith? 

41 And 
they feared exceed¬ 
ingly, and said one 
to another, Who then 
is this, that even the 
wind and the sea 
obey him? 


Matt. 8:18, 23-27 

24 And behold, 
there arose a great 
tempest in the sea, 
insomuch that the 
boat was covered 
with the waves: but 

25 he was asleep. And 
they came to him, 
and awoke him, say¬ 
ing, Save, Lord; we 
perish. 

26 And he 
saith unto them, Why 
are ye fearful, O ye 
of little faith? Then 
he arose, and re¬ 
buked the winds and 
the sea; and there 
was a great calm. 


27 And the men mar¬ 
velled, saying, What 
manner of man is 
this, that even the 
winds and the sea 
obey him? 


Luke 8:22-25 
and there came down 
a storm of wind on 
the lake: and they 
were filling with water, 
and were in jeopardy. 


24 And 
they came to him, 
and awoke him, say¬ 
ing, Master, master, 
we perish, And he 
awoke, and rebuked 
the wind and the 
raging of the water: 
and they ceased, and 
there was a cakn. 

25 And he said unto 
them, Where is your 
faith? 

And being 
afraid they marvelled, 
saying one to an¬ 
other, Who then is 
this, that he com- 
mandeth even the 
winds and the water, 
and they obey him? 


§ 66. BEYOND THE LAKE JESUS HEALS THE GERASENE* 

DEMONIACf 

Gerasa (Khersa). Same day 


Mark 5:1-20 


Matt. 8:28-34 


Luke 8:26-39 


1 And they came to 
the other side of the 
sea, into the country 

2 of the Gerasenes. 
And when he was 
come out of the boat, 
straightway there 


28 


And when he was 
come to the other 
side into the country 
of the Gadarenes, 
there met him two 
possessed with dev¬ 
ils, coming forth out 


26 And they arrived 
at the country of the 
Oerasenes, which is 
over against Galilee. 

27 And when he was 
come forth upon the 
land, there met him 


* The long famous instance of “discrepancy” as to the place in this narrative has been cleared 
up in recent years by the decision of textual critics that the correct text in Luke is Gerasenes, as 
well as in Mark, and by Dr. Thomson’s discovery of a ruin on the lake shore, named Khersa (Gerasa). 
If (his village was included (a very natural supposition) in the district belonging to the city of 
Gadara, some miles south-eastward, then the locality could be described as either in the country of 
the Gadarenes, or in the country of the Gerasenes. 

t Matthew mentions two demoniacs, Mark and Luke describe one, who was probably the promi¬ 
nent and leading one. 


71 








§66 


THE GREAT GALILEAN MINISTRY 


Mark 5:1-20 
met him out of the 
tombs a man with 

3 an unclean spirit, who 
had his dwelling in 
the tombs: and no 
man could any more 
bind him, no, not 

4 with a chain; because 
that he had been 
often bound with fet¬ 
ters and chains, and 
the chains had been 
rent asunder by him, 
and the fetters broken 
in pieces: and no man 
had strength to tame 

5 him. And always, 
night and day, in the 
tombs and in the 
mountains, he was 
crying out, and cut¬ 
ting himself with 

6 stones. And when 
he saw Jesus from 
afar, he ran and wor- 

7 shipped him; and cry¬ 
ing out with a loud 
voice, he saith, What 
have I to do with 
thee, Jesus, thou Son 
of the Most High 
God? I adjure thee 
by God, torment me 

8 not. For he said un¬ 
to him, Come forth, 
thou unclean spirit, 
out of the man. 


9 And he asked 

him, What is thy 
name? And he saith 
unto him, My name 
is Legion; for we are 


Luke 8:26-39 
a certain man out of 
the city, who had 
2 devils; and for a long 
time he had worn no 
clothes, and abode 
not in any house, but 
in the tombs. 


And 

when he saw Jesus, 
he cried out, and fell 
down before him, 
and with a loud voice 
said, What have I to 
do with thee, Jesus, 
thou Son of the Most 
High God? I be¬ 
seech thee, torment 

29 me not. For he com¬ 
manded the unclean 
spirit to come out 
of the man. For 'oft¬ 
entimes it had seized 
him: and he was kept 
under guard, and 
bound with chains 
and fetters; and 
breaking the bands 
asunder, he was driv¬ 
en of the 'devil into 

30 the deserts. And 
Jesus asked him, 
What is thy name? 
And he said, Legion; 
f or many 2 devils were 
entered into him. 


Matt. 8:28-34 
of the tombs, exceed¬ 
ing fierce, so that no 
man could pass by 
that way. 


29 And behold, 

they cried out, say¬ 
ing, What have we 
to do with thee, thou 
Son of God? art thou 
come hither to tor¬ 
ment us before the 
time? 


72 







THE GREAT GALILEAN MINISTRY 


§66 


Mark 5:1-20 

10 many. And he be¬ 
sought him much that 
he would not send 
them away out of 

11 the country. Now 
there was there on 
the mountain side a 
great herd of swine 

12 feeding. And they 
besought him, say¬ 
ing, Send us into the 
swine, that we may 
enter into them. 

13 And he gave them 
leave. And the un¬ 
clean spirits came 
out, and entered in¬ 
to the swine: and the 
herd rushed down the 
steep into the sea, 
in number about two 
thousand; and they 
were choked in the 

14 sea. And they that 
fed them fled, and 
told it in the city, 
and in the country. 
And they came to see 
what it was that had 

15 come to pass. And 
they come to Jesus, 
and behold 3 him that 
was possessed with 
devils sitting, clothed 
and in his right mind, 
even he that had the 
legion: and they were 

16 afraid. And they 
that saw it declared 
unto them how it 
befell 3 him that was 
possessed with devils, 
and concerning the 

17 swine. And they be¬ 
gan to beseech them 
to depart from their 

18 borders. And as he 
was entering into the 
boat, he that had 
been possessed with 


Matt. 8:28-34 


30 Now there 
was afar off from 
them a herd of many 

31 swine feeding. And 
the 2 devils besought 
him, saying, If thou 
cast us out, send us 
away into the herd 

32 of swine. And he 
said unto them, Go. 
And they came out, 
and went into the 
swine: and behold, 
the whole herd rush¬ 
ed down the steep 
into the sea, and per¬ 
ished in the waters. 


33 And they that fed 
them fled, and went 
away into the city, 
and told everything, 
and what was befal¬ 
len to them that 
were possessed with 

34 devils. And behold, 
all the city came out 
to meet Jesus: 


and 

when they saw him, 
they besought him 
that he would de¬ 
part from their bor¬ 
ders. 


Luke 8:26-39 

31 And they intreatec? 
him that he would 
not command them 
to depart into the 

32 abyss. Now there 
was there a herd of 
swine feeding on the 
mountain: and they 
intreated him that 
he would give them 
leave to enter into 
them. And he gave 

33 them leave. And the 
2 devils came out from 
the man, and entered 
into the swine: and 
the herd rushed down 
the steep into the 
lake and were choked. 

34 And when they that 
fed them saw what 
had come to pass, 
they fled, and told it 
in the city and in the 

35 country. And they 
went out to see what 
had come to pass: and 
they came to Jesus, 
and found the man, 
from whom the 2 dev- 
ils were gone out, sit¬ 
ting, clothed and in 
his right mind, at 
the feet of Jesus: and 
they were afraid. 


36 And they that saw 
it told them how he 
that was possessed 
with 2 devils was 

37 7 made whole. And 
all the people of the 
country of the 4 Ger- 
asenes round about 
asked him to depart 
from them; for they 
were holden with 
great fear: and he 
entered into a boat, 


73 





§67 


THE GREAT GALILEAN MINISTRY 


Mark 5:1-20 
2 devils besought him 
that he might be with 

19 him. And he suffer¬ 
ed him not, but saith 
unto him, Go to thy 
house unto thy 
friends, and tell them 
how great things the 
Lord hath done for 
thee, and how he had 

20 mercy on thee. And 
he went his way, and 
began to publish in 
Decapolis how great 
things Jesus had done 
for him: and all men 
did marvel.* 

1 Or, demoniacs. 1 Gr. demons. * Or, the demoniac. 

others Gadarenes. 6 Or, of a long time. « Gr. demon. 


Luke 8:26-39 

38 and returned. But 
the man from whom 
the 2 devils were gone 
out prayed him that 
he might be with 
him: but he sent him 

39 away, saying, Return 
to thy house, and 
declare how great 
things God hath 
done for thee. And 
he went his way, pub¬ 
lishing throughout 
the whole city how 
great things Jesus had 
done for him. 

4 Many ancient authorities read Gergesenes; 

7 Or, saved. 


§67. THE RETURN AND THE HEALING OF JAIRUS’ 
DAUGHTER AND OF THE WOMAN WHO ONLY 
TOUCHED CHRIST’S GARMENT 


Mark 5:21-43 

21 And when Jesus 
had crossed over 
again in the boat unto 
the other side, a great 
multitude w'as gather¬ 
ed unto him: and he 
was by the sea. 

22 And there cometh 
one of the rulers of 
the synagogue, Jairus 
by name; and seeing 
him, he falleth at his 

23 feet, and beseecheth 
him much, saying, 
My little daughter is 
at the point of death: 
7 pray thee, that thou 


Probably Capernaum 
Matt. 9:18-26 


18 While he spake 
these things unto 
them,! behold, there 
came *a ruler, and 
worshipped him, say¬ 
ing, My daughter is 
even now dead: but 
come and lay thy 


Luke 8:40-56 
40 And as Jesus re¬ 
turned, the multi¬ 
tude welcomed him; 
for they were all 
waiting for him. 


41 And behold there 
came a man named 
Jairus, and he was 
a ruler of the syn¬ 
agogue: and he fell 
down at Jesus’ feet, 
and besought him to 
come into his house; 


* Note in Mark the numerous vivid details and fulness of narrative. 

t Broadus felt that the language in Matt. 9:18 compelled him to place 9:18 after 9:17. I do not 
think so, for “while he spake” may be merely an introductory phrase for a new paragraph. It is 
best to follow Mark’s order, as Luke does, for Matthew is not chronological in this part of his 
Gospel. 


74 









THE GREAT GALILEAN MINISTRY 


§67 


Mark 5:21-43 
come and lay thy 
hands on her, that 
she may be 2 made 

24 whole, and live. And 
he went with him; 
and a great multitude 
followed him, and 
they thronged him. 

25 And a woman, 
which had an issue 

26 of blood twelve years, 
and had suffered 
many things of many 
physicians, and had 
spent all that she 
had, and was nothing 
bettered, but rather 

27 grew worse, having 
heard the things con¬ 
cerning Jesus, came 
in the crowd behind, 
and touched his gar- 

28 ment. For she said, 
If I touch but his 
garments, I shall be 

29 2 made whole. And 
straightway the foun¬ 
tain of her blood was 
dried up; and she felt 
in her body that she 
was healed of her 

30 6 plague. And straight¬ 
way Jesus, perceiving 
in himself that the 
power proceeding from 
him had gone forth, 
turned him about in 
the crowd, and said, 
Who touched my gar- 

31 ments? And his dis¬ 
ciples said unto him, 
Thou seest the multi¬ 
tude thronging thee, 
and sayest thou, Who 

32 touched me? And he 
looked round about 
to see her that had 

33 done this thing. But 
the woman fearing 
and trembling, know- 


Matt. 9:18-26 
hand upon her, and 
19 she shall live. And 
Jesus arose, and fol¬ 
lowed him, and so did 
his disciples. 


20 And behold, a 
woman, who had an 
issue of blood twelve 
years, came behind 
him, and touched the 
border of his gar- 

21 ment: for she said 
within herself, If I do 
but touch his gar¬ 
ment, I shall be 2 made 
whole. 


Luke 8:40-56 

42 for he had an only 
daughter, about 
twelve years of age, 
and she lay a dying. 
But as he went the 
multitudes thronged 
him. 

43 And a woman hav¬ 
ing an issue of blood 
twelve years, which 
8 had spent all her 
living upon physi¬ 
cians, and could not 
be healed of any, 

44 came behind him, and 
touched the border of 
his garment: and im¬ 
mediately the issue of 
her blood stanched. 


45 And Jesus said, Who 
is it that touched 
me? And when all 
denied, Peter said, 
9 and they that were 
with him, Master, 
the multitudes press 
thee and crush thee. 

46 But Jesus said, Some 
one did touch me; 
for I perceived that 
power had gone forth 


75 







§67 


THE GREAT GALILEAN MINISTRY 


Mark 5:21-43 
ing what had been 
done to her, came 
and fell down before 
him, and told him 

34 all the truth. And 
he said unto her, 
Daughter, thy faith 
hath 3 made thee 
whole; go in peace, 
and be whole of thy 
6 plague. 

35 While he yet spake, 
they come from the 
ruler of the syna¬ 
gogue’s house , saying, 
Thy daughter is dead: 
why troublest thou 
the 6 Master any fur- 

36 ther? But Jesus, 
7 not heeding the word 
spoken, saith unto 
the ruler of the syn¬ 
agogue, Fear not, 

37 only believe. And he 
suffered no man to 
follow with him, save 
Peter, and James, and 
John the brother of 

38 James. And they 
come to the house 
of the ruler of the 
synagogue; and he 
beholdeth a tumult, 
and many weeping 
and wailing greatly. 

39 And when he was 
entered in, he saith 
unto them, Why 
make ye a tumult 
and weep? the child 
is not dead, but sleep- 

40 eth. And they laugh¬ 
ed him to scorn. But 
he, having put them 
all forth, taketh the 
father of the child 
and her mother and 
them that were with 
him, and goeth in 
where the child was. 


Luke 8:40-56 

47 from me. And when 
the woman saw that 
she was not hid, she 
came trembling, and 
falling down before 
him declared in the 
presence of all the 
people for what cause 
she touched him, and 
how she was healed 

48 immediately. And 
he said unto her, 
Daughter, thy faith 
hath 3 made thee 
whole; go in peace. 


49 While he yet spake, 
there cometh one 
from the ruler of the 
synagogue’s house, 
saying, Thy daughter 
is dead; trouble not 

50 the 6 Master. But 
Jesus hearing it, an¬ 
swered him, Fear not: 
only believe, and she 
shall be 2 made whole. 

51 And when he came 
to the house, he suf¬ 
fered not any man to 
enter in with him, 
save Peter, and John, 
and James, and the 
father of the maiden 
and her mother. 

52 And all were weeping, 
and bewailing her: 
but he said, Weep 
not; for she is not 
dead, but sleepeth. 

53 And they laughed 
him to scorn, know¬ 
ing that she was dead. 


Matt. 9:18-26 


22 But 

Jesus turning and see¬ 
ing her said, Daugh¬ 
ter, be of good cheer; 
thy faith hath 3 made 
thee whole. And the 
woman was 2 made 
whole from that hour. 


23 And when Jesus came 
into the ruler’s house, 
and saw the flute- 
players, and the 
crowd making a tu- 

24 mult, he said, Give 
place: for the damsel 
is not dead, but sleep¬ 
eth. And they laugh- 

25 ed him to scorn. But 
when the crowd was 
put forth, he entered 


76 








THE GREAT GALILEAN MINISTRY 


§69 


Mark 5:21-43 


Matt. 9:18-26 


Luke 8:40-56 


41 And taking the child 
by the hand, he saith 
unto her, Talitha cu- 
mi; which is being 
interpreted, Damsel, 
I say unto thee, Arise. 

42 And straightway the 
damsel rose up, and 
walked; for she was 
twelve years old. 
And they were amaz¬ 
ed straightway with 
a great amazement. 

43 And he charged them 
much that no man 
should know this: and 
he commanded that 
something should be 
given her to eat. 


54 But he, taking her by 
the hand, called, say¬ 
ing, Maiden, arise. 

55 And her spirit re¬ 
turned, and she rose 
up immediately: and 
he commanded that 
something be given 

56 her to eat. And her 
parents were amazed. 
but he charged them 
to tell no man what 
had been done. 


in, and took her by 
the hand; and the 
26 damsel arose. And 
4 the fame hereof went 
forth into all that 
land. 


1 Gr. one rider. 2 Or, saved. 3 Or, saved thee. 4 Gr. this fame. 6 Gr. scourge. * Or, Teacher. 
1 Or, overhearing. 8 Some ancient authorities omit had spent all her living upon physicians, and. 
9 Some ancient authorities omit and they that were with him. 


§68. HE HEALS TWO BLIND MEN, AND A DUMB 
DEMONIAC. A BLASPHEMOUS ACCUSATION 

Matt. 9:27-34 

27 And as Jesus passed by from thence, two blind men followed him, cry- 

28 ing out, and saying, Have mercy on us, thou son of David. And when 
he was come into the house, the blind men came to him: and Jesus saith 
unto them, Believe ye that I am able to do this? They say unto him, 

29 Yea, Lord. Then touched he their eyes, saying, According to your faith 

30 be it done unto you. And their eyes were opened. And Jesus strictly 

31 charged them, saying, See that no man know it. But they went forth, 
and spread abroad his fame in all that land. 

32 And as they went forth, behold, there was brought to him a dumb 

33 man possessed with a 2 devil. And when the 2 devil was cast out, the 
dumb man spake: and the multitudes marvelled, saying, It was never so 

34 seen in Israel. But the Pharisees said, 3 By the prince of the 4 devils casteth 
he out ‘devils. 

1 Or, sternly. 2 Gr. demon. * Or, In. 4 Gr. demons. 


§69. THE LAST* VISIT TO NAZARETH 

Mark 6:1-6 Matt. 13:54-58 

1 And he went out from thence; 

and he cometh into his own 54 And coming into his own coun- 

* There is no sufficient occasion to identify this visit to Nazareth with that described by Luke. 
That was at the very beginning of the great ministry in Galilee, and this is near its close. The 
details are quite different. It is perfectly natural that after a long interval he should give the 
Nazarenes another opportunity to hear his teaching, and to witness miracles, which he would not 
work for them when demanded, but now voluntarily works in a few cases, so far as their now wonder¬ 
ful unbelief left it appropriate. 


77 








§70 


THE GREAT GALILEAN MINISTRY 


Mark 6:1-6 

country; and his disciples follow 

2 him. And when the sabbath 
was come, he began to teach in 
the synagogue: and 3 many hear¬ 
ing him were astonished, saying, 
Whence hath this man these 
things? and, What is the wisdom 
that is given unto this man, and 
what mean such J mighty works 

3 wrought by his hands? Is not 
this the carpenter, the son of 
Mary, and brother of James, and 
Joses, and Judas, and Simon? 
and are not his sisters here with 
us? And they were 2 off ended in 

4 him. And Jesus said unto them, 
A prophet is not without honour, 
save in his own country, and 
among his own kin, and in his 

5 own house. And he could there 
do no 4 mighty work, save that 
he laid his hands upon a few 

6 sick folk, and healed them. And 
he marvelled because of their 
unbelief. 

1 Gr. powers. 2 Gr. caused to stumble. * Sort 


Matt. 13:54-58 

try he taught them in their syn¬ 
agogue, insomuch that they were 
astonished, and said, Whence 
hath this man this wisdom, and 
these J mighty works? 


55 Is not this 
the carpenter’s son? is not his 
mother called Mary? and his 
brethren, James, and Joseph, and 

56 Simon, and Judas? And his 
sisters, are they not all with us? 

57 Whence then hath this man all 
these things? And they were 
2 offended in him. But Jesus said 
unto them, a prophet is not with¬ 
out honour, save in his own 
country, and in his own house. 

58 And he did not many eighty 
works there because of their un¬ 
belief. 

e ancient authorities insert the. 4 Gr. power. 


In Sections 70 to 71 we have the Third Tour of Galilee (Jesus following 
the Twelve) and the effect on Herod Antipas. 


§ 70. THE THIRD TOUR OF GALILEE AFTER INSTRUCT¬ 
ING THE TWELVE AND SENDING THEM FORTH 
BY TWOS 


Mark 6:6-13 
6 And he went round 
about the villages 
teaching. 


Matt. 9:35 to 11:1 

35 And Jesus went 
about all the cities 
and the villages* 
teaching in their syn¬ 
agogues, and preach¬ 
ing the gospel of the 
kingdom, and healing 
all manner of disease 
and all manner of 

36 sickness. But when 


* This is certainly a second, and probably a third journey about Galilee. Dwell on Matt. 9:35 
and 11:1 (end of this section), and try to realize the extent of the Saviour’s work in teaching and 
healing. He “crowded into three short years actions and labours of love that might have adorned 
a century.” (Ro. Hall.) 


78 







THE GREAT GALILEAN MINISTRY 


§70 


Mark 6:6-13 


7 And he called unto 
him the twelve, and 
began to send them 
forth by two and 
two; and he gave 
them authority over 
the unclean spirits; 

8 and he charged them 


Matt. 9:35 to 11:1 
he saw the multitudes, 
he was moved with 
compassion for them, 
because they were dis¬ 
tressed and scattered, 
as sheep not having a 
shepherd [see Num. 

37 27:17; Ezek. 3^:5). 
Then saith he unto his 
disciples, the harvest 
truly is plenteous, but 
the labourers are few. 

38 Pray ye therefore the 
Lord of the harvest, 
that he send forth 
labourers into his har¬ 
vest. 

1 And he called unto 
him his twelve dis¬ 
ciples, and gave them 
authority over un¬ 
clean spirits, to cast 
them out, and to heal 
all manner of disease 
and all manner of 
sickness. 

2 Now the names of 
the twelve apostles 
are these: The first, 
Simon, who is called 
Peter, and Andrew 
his brother; James 
the son of Zebedee, 
and John his brother; 

3 Philip, and Bartholo¬ 
mew; Thomas, and 
Matthew the pub¬ 
lican; James the son 
of Alphseus, and 

4 Thaddaeus; Simon the 
^ananaean, and Ju¬ 
das Iscariot, who also 

5 2 betrayed him. These 
twelve Jesus sent 
forth, and charged 
them, saying, Go not 
into any way of the 
Gentiles, and enter 
not into any city of 

6 the Samaritans: but 

79 


Luke 9:1-6 


1 And he called the 
twelve together, and 
gave them power and 
authority over all 
3 devils, and to cure 

2 diseases. And he 
sent them forth to 
preach the kingdom 
of God, and to heal 

3 19 the sick. And he 
said unto them, 






§70 


THE GREAT GALILEAN MINISTRY 


Mark 6:6-13 


that they 
should take nothing 
for their journey, save 
a staff only; no bread, 
no wallet, no 17 money 
in their 18 purse; but 
9 to go shod with san¬ 
dals: and, said he, 
put not on two coats. 

10 And he said 
unto them, Where¬ 
soever ye enter into 
a house, there abide 
till ye depart thence. 

11 And whatsoever place 


shall not re¬ 
ceive you, and they 
hear you not, as ye 
go forth thence, shake 
off the dust that is 
under your feet for a 
testimony unto them. 


Matt. 9:35 to 11:1 


Take nothing 
for your journey, 
neither staff, nor wal¬ 
let, nor bread, nor 
money; neither have 
two coats. 

And 

into whatsoever 
house ye enter, there 
abide, and thence de¬ 
part. And as many 


go rather to the lost 
sheep of the house of 

7 Israel. And as ye go, 
preach, saying, The 
kingdom of heaven is 

8 at hand. Heal the 
sick, raise the dead, 
cleanse the lepers, 
cast out 3 devils: free¬ 
ly ye received, freely 

9 give. Get you no 
gold, nor silver, nor 
brass in your 4 purses; 

10 no wallet for your 
journey, neither two 
coats, nor shoes, nor 
staff: for the labourer 
is worthy of his food. 

11 And into whatsoever 
city or village ye 
shall enter, search 
out who in it is 
worthy; and there 
abide till ye go forth. 

12 And as ye enter into 
the house, salute it. 

13 And if the house be 
worthy, let your 
peace come upon it: 
but if it be not 
worthy, let your 
peace return to you. 

14 And whosoever shall 
not receive you, nor 
hear your words, as 
ye go forth out of 
that house or that 
city, shake off the 
dust of your feet. 

15 Verily, I say unto 
you, It shall be more 
tolerable for the land 
of Sodom and Go¬ 
morrah in the day of 
judgement, than for 
that city. 

16 Behold, I send you forth as sheep in the midst of wolves: be ye there- 

17 fore wise as serpents, and harmless as doves. But beware of men: 
for they will deliver you up to councils, and in their synagogues they 

18 will scourge you; yea and before governors and kings shall ye be brought 

80 


Luke 9:1-6 


as receive you not, 
when ye depart from 
that city, 

shake off 
the dust from your 
feet for a testimony 
against them. 





THE GREAT GALILEAN MINISTRY 


§70 


Matt. 9:35 to 11:1 

19 for my sake, for a testimony to them and to the Gentiles. But when they 
deliver you up, be not anxious how or what ye shall speak: for it shall be 

20 given you in that hour what ye shall speak. For it is not ye that speak, 

21 but the Spirit of your Father that speaketh in you. And brother shall 
deliver up brother to death, and the father his child: and children shall 

22 rise up against parents, and 6 cause them to be put to death. And ye shall 
be hated of all men for my name’s sake: but he that endureth to the end, 

23 the same shall be saved. But when they persecute you in this city, flee 
into the next: for verily I say unto you, Ye shall not have gone through 
the cities of Israel, till the Son of man be come. 

24 A disciple is not above his 7 master, nor a Servant above his lord. 

25 It is enough for the disciple that he be as his 7 master, and the Servant 
as his lord. If they have called the master of the house 9 Beelzebub, how 

26 much more shall they call them of his household! Fear them not there¬ 
fore: for there is nothing covered, that shall not be revealed; and hid, 

27 that shall not be known. What I tell you in the darkness, speak ye in 
the light: and what ye hear in the ear, proclaim upon the housetops. 

28 And be not afraid of them which kill the body, but are not able to kill 
the soul: but rather fear him which is able to destroy both soul and body 

29 in 10 hell. Are not two sparrows sold for a farthing? and not one of them 

30 shall fall on the ground without your Father: but the very hairs of your 

31 head are all numbered. Fear not, therefore; ye are of more value than 

32 many sparrows. Every one therefore who shall confess u me before men, 

33 12 him will I also confess before my Father which is in heaven. But who¬ 
soever shall deny me before men, him will I also deny before my Father 
which is in heaven. 

34 Think not that I came to 13 send peace on the earth: I came not to 

35 18 send peace, but a sword. For I came to set a man at variance against 
his father, and the daughter against her mother, and the daughter in 

36 law against her mother in law: and a man’s foes shall be they of his own 

37 household [see Micah. 7:6]. He that loveth father or mother more than me 
is not worthy of me: and he that loveth son or daughter more than me is 

38 not worthy of me. And he that doth not take his cross and follow after 

39 me, is not worthy of me. He that 14 findeth his 16 life shall lose it; and he 
that 16 loseth his 15 life for my sake shall find it [see John 12: 25]. 

40 He that receiveth you receiveth me, and he that receiveth me re- 

41 ceiveth him that sent me [see John IS: 20]. He that receiveth a prophet in 
the name of a prophet shall receive a prophet’s reward; and he that re¬ 
ceiveth a righteous man in the name of a righteous man shall receive a 

42 righteous man’s reward. And whosoever shall give to drink unto one of 
these little ones a cup of cold water only, in the name of a disciple, verily 
I say unto you, he shall in no wise lose his reward. 


Mark 6:6-13 

12 And they went out, 
and preached that 
men should repent. 

13 And they cast out 
many ’devils, and 
anointed with oil 


Matt. 9:35 to 11:1 
1 And it came to pass, 
when Jesus had made 
an end of command¬ 
ing his twelve disci¬ 
ples, he departed 
thence to teach and 
81 


Luke 9:1-6 


6 And they departed, 
and went throughout 
the villages, preach- 





§71 


THE GREAT GALILEAN MINISTRY 


Mark 6:6-13 
many that were sick, 
and healed them. 


Matt. 9:35 to 11:1 
preach in their 
cities. 


Luke 9:1-6 
ing the gospel, and 
healing everywhere. 


1 Or, Zealot. See Luke 6:15; Acts 1:13. 2 Or, delivered him up, and so always. 3 Gr. demons. 
* Gr. girdles. 6 Or, simple. 6 Or, put them to death. 7 Or, teacher. 8 Gr. bond-servant. 9 Gr. 
Beelzebul: and so elsewhere. 10 Gr. Gehenna. 11 Gr. in me. 12 Gr. in him. 13 Gr. cast. 14 Or, 
found. 18 Or, soul. 16 Or, lost. 17 Gr. brass. 18 Gr. girdle. 19 Some ancient authorities omit the sick. 


§71. THE GUILTY FEARS OF HEROD ANTIPAS IN 
TIBERIAS ABOUT JESUS BECAUSE HE HAD 
BEHEADED THE BAPTIST IN MACH^RUS 


Mark 6:14-29 

14 And king Herod 
heard* thereof; for his 
name had become 
known: and die said, 
John 2 the Baptist is 
risen from the dead, 
and therefore do these 
powers work in him. 

15 But others said, It is 
Elijah. And others 
said, It is & prophet, 
even as one of the 

16 prophets. But Her¬ 
od, when he heard 
thereof, said, John, 
whom I beheaded, he 

17 is risen. For Herod 
himself had sent forth 
and laid hold upon 
John, and bound him 
in prison for the sake 
of Herodias, his 
brother Philip’s wife: 
for he had married 

18 her. For John said 
unto Herod, f It is 
not lawful for thee to 
have thy brother’s 
wife [see Lev. 18:16; 

19 20:21]. And Herodias 
set herself against 


Matt. 14:1-12 

1 At that season 
Herod the tetrarch 
heard the report con- 

2 cerning Jesus, and 
said unto his serv¬ 
ants, This is John 
the Baptist; he is 
risen from the dead; 
and therefore do these 
powers work in him. 

3 For Herod had laid 
hold on John, and 
bound him, and put 
him in prison for the 
sake of Herodias, his 
brother Philip’s wife. 


4 For John said unto 
him, It is not lawful 
for thee to have her. 

5 And when he would 
have put him to 
death, he feared the 
multitude, because 


Luke 9:7-9 

7 Now Herod the tet¬ 
rarch heard of all 
that was done: and 
he was much per¬ 
plexed, because that 
it was said by some, 
that John was risen 

8 from the dead; and 
by some, that Elijah 
had appeared; and 
by others, that one 
of the old prophets 
was risen again. And 

9 Herod said, John I 
beheaded: but who is 
this, about whom I 
hear such things? 
And he sought to see 
him. 


* Mark’s connection shows that Herod Antipas was impressed by the account of miracles which 
the disciples had wrought, as well as by those of Jesus himself. 

t Josephus ( Antiquities , Book XVIII, v., 2) says of John that Herod “ thought it best, by putting 
him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by 
sparing a man who might make him repent of it when it should be too late.” Josephus in no wise 
controverts the picture in Mark where Herodias appears as the one who prods Antipas to put John 
out of the way to satisfy her resentment against him for his rebuke of her adulterous marriage. 
Josephus merely presents the public and political aspects of the imprisonment and death of John. 

82 








THE GREAT GALILEAN MINISTRY 


§71 


Mark 6:14-29 
him; and desired to 

20 kill him; and she 
could not; for Herod 
feared John, knowing 
that he was a right¬ 
eous man and a holy, 
and kept him safe. 
And when he heard 
him, he 3 was much 
perplexed; and he 
heard him gladly. 

21 And when a con¬ 
venient day was 
come, that Herod on 
his birthday made a 
supper to his lords, 
and the 4 high cap¬ 
tains, and the chief 

22 men of Galilee: and 
when 6 the daughter of 
Herodias herself came 
in and danced, 6 she 
pleased Herod and 
them that sat at meat 
with him; and the 
king said unto the 
damsel, Ask of me 
whatsoever thou wilt, 
and I will give it thee. 

23 And he sware unto 
her, Whatsoever thou 
shalt ask of me, I will 
give it thee, unto 
the half of my king- 

24 dom. And she went 
out, and said unto 
her mother, What 
shall I ask? And she 
said, The head of 
John the Baptist. 

25 And she came in 
straightway with 
haste unto the king, 
and asked, saying, I 
will that thou forth¬ 
with give me in a 
charger the head of 

26 John the Baptist. And 
the king was exceed¬ 
ing sorry; but for the 


Matt. 14:1-12 
they counted him as 
a prophet. 


6 But when Herod’s 
birthday came, the 
daughter of Herodias 
danced in the midst, 
and pleased Herod. 


7 Whereupon he prom¬ 
ised with an oath to 
give her whatsoever 

8 she should ask. And 
she, being put for¬ 
ward by her mother, 


saith, Give me here 
in a charger the head 
of John the Baptist. 

9 And the king was 
grieved: but for the 
83 







§71 


THE GREAT GALILEAN MINISTRY 


Mark 6:14-29 
sake of his oaths, and 
of them that sat at 
meat, he would not 

27 reject her. And 
straightway the king 
sent forth a soldier 
of his guard, and com¬ 
manded to bring his 
head: and he went 
and beheaded him in 

28 the prison, and 
brought his head in a 
charger, and gave it 
to the damsel; and 
the damsel gave it to 

29 her mother. And 
when his disciples 
heard thereof, they 
came and took up his 
corpse, and laid it in a 
tomb. 


Matt. 14:1-12 
sake of his oaths, and 
of them which sat at 
meat with him, he 
commanded it to be 

10 given: and he sent, 
and beheaded John 

11 in the prison. And 
his head was brought 
in a charger, and 
given to the damsel: 
and she brought it to 


12 her mother. And 
his disciples came, 
and took up the 
corpse, and buried 
him; and they went 
and told Jesus. 


1 Some ancient authorities read they. J Gr. the Baptizer. 3 Many ancient authorities read did 
many things. * Or, military tribunes. Gr. chiliarch. 8 Some ancient authorities read his daughter 
Herodias. 8 Or, it. 


84 





PART VIII 


THE SPECIAL TRAINING OF THE TWELVE IN DISTRICTS 
AROUND GALILEE 


Probably Passover in a.d. 29* to near Tabernacles in a.d. 29 or a year 
earlier (six months from spring to autumn). Just a year from the beginning 
of this Period till the Crucifixion. Emphasis now on the King of the King¬ 
dom (the Person of the Messiah). 


§§ 72-95. Four separate withdrawals f from Galilee are given, in 
§§ 72, 78, 79, 81. Notice that in every case he keeps out of Herod’s 
territory, and in every case he goes to the mountains. 


§ 72. THE FIRST RETIREMENT. THE TWELVE RETURN, 
AND JESUS RETIRES WITH THEM BEYOND THE 
LAKE TO REST. FEEDING OF THE FIVE 
THOUSAND 


Mark 6:30-44 

30 And the 
apostles gather 
themselves to¬ 
gether unto Je¬ 
sus; and they 
told him all 
things, what¬ 
soever they 
had done, and 
whatsoever 
they had 

31 taught. And 
he saith unto 
them, Come ye 
yourselves 
apart into a 
desert place, 
and rest a 


Luke 9:10-17 
10 And the 
apostles, when 
they were re- 
turned, de¬ 
clared untohim 
what things 
they had done. 


* If the ministry of Jesus was three and a half years in length. If there were only three pass- 
overs in the ministry, then the year would be a.d. 28. This period begins just before a passover 

t There are five reasons for the withdrawals from Galilee. He withdraws from the jealousy of 
Herod Antipas (§71), from the fanaticism of would-be followers m Galilee (John 6:15), and the 
hostility of the Jewish rulers; and leaving the hot shores of the Lake of Galilee, he spent the summer 
in mountain districts around, resting, and instructing the Twelve . 

85 






§72 SPECIAL TRAINING OF THE TWELVE AROUND GALILEE 


Mark 6:30-44 
while. For 
there were 
many coming 
and going, and 
they had no 
leisure so 
much as to eat. 

32 And they went 
away in the 
boat to a des¬ 
ert place apart. 

33 And the people 
saw them go¬ 
ing, and many 
knew them, 
and they ran 
there together 
*on foot from 
all the cities, 
and outwent 

34 them. And he 
came forth and 
saw a great 
multitude, and 
he had com¬ 
passion on 
them, because 
they were as 
sheep not hav¬ 
ing a shepherd, 
and he began 
to teach them 
many things. 

35 And when the 
day was now 
far spent, his 
disciples came 
unto him, and 
said, The place 
is desert, and 
the day is now 

36 far spent; send 
them away 
that they may 
go into the 
country and 
villages round 


Matt. 14:13-21 


13 Now when 
Jesus heard it, 
he withdrew 
from thence in 
a boat, to a 
desert place 
apart. And 
when the mul¬ 
titudes heard 
thereof, they 
followed him 
*on foot from 

14 the cities. And 
he came forth, 
and saw a great 
multitude, 
and he had 
compassion 
on them, and 
healed their 
sick. 


15 And when 
even was 
come, the dis¬ 
ciples came to 
him, saying, 

The plaee is 
desert, and the 
time is already 
past; send the 
multitudes a- 
way, that they 
may go into 
the villages, 
and buy them- 


Luke 9:10-17 


And he took 
them, and 
withdrew 
apart to a city 
called Beth¬ 
saida.* 

11 But the multi¬ 
tudes perceiv¬ 
ing it followed 
him: and he 
welcomed 
them, and 
spake to them 
of the king¬ 
dom of God, 
and them that 
had need of 
healing he 
healed. 


12 And 

the day began 
to wear away; 
and the twelve 
came and said 
unto him, Send 
the multitude 
away, that 
they may go 
into the vil¬ 
lages and 
country round 
about, and 
lodge,and 
get victuals: 
for we are here 


John 6:1-13 


1 After these 
things Jesus 
went away to 
the other side 
of the sea of 
Galilee, which 
is the sea of Ti¬ 
berias. 

2 And a 
great multi¬ 
tude followed 
him, because 
they beheld 
the signs 
which he did 
on them that 

3 were sick. And 
Jesus went up 
into the moun¬ 
tain, and there 
he sat with his 
disciples. 


4 Now the pass- 
over, the feast 
of the Jews, 
was at hand. 

5 Jesus therefore 
lifting up his 
eyes, and see¬ 
ing that a 
great multi¬ 
tude cometh 
unto him, saith 
unto Philip, 
Whence are 
we to buy 


, . The Bethsaida of Luke 9:10 was evidently the eastern Bethsaida, which the Tetrarch Philip 

had named Bethsaida Julias, while that of Mark 6:45 was the western Bethsaida, near Capernaum. 
Ine territory belonging to Bethsaida Julias would naturally extend some distance down the lake 

86 









SPECIAL TRAINING OF THE TWELVE AROUND GALILEE §72 


Mark 6:30-44 
about, and 
buy themselves 
somewhat to 

37 eat. But he 
answered and 
said unto them, 
Give ye them 
to eat. And 
they say unto 
him, Shall we 
go and buy 
two hundred 
pennyworth 
of bread, and 
give them to 

38 eat? And he 
saithunto them, 
How many 
loaves have 
ye? go and see. 
And when 
they knew, 
they say, Five, 
and two fishes. 

39 And 
he commanded 
them that all 
should 2 sit 
down by com¬ 
panies upon 
the green 

40 grass. And 
they sat down 
in ranks, by 
hundreds, and 

41 by fifties. And 
he took the 
five loaves and 
the two fishes, 
and looking up 
to heaven, he 
blessed, and 
brake the 
loaves; and he 
gave to the 
disciples to set 
before them; 
and the two 
fishes divided 


Matt. 14:13-21 
selves food. 

16 But Jesus said 
unto them, 
They have no 
need to go a- 
way; give ye 
them to eat. 


17 And they say 
unto him, We 
have here but 
five loaves, and 

18 two fishes. And 
he said, Bring 
them hither 

19 to me. And 
he commanded 
the multitudes 
to 2 sit down on 
the grass; 


and 

he took the 
five loaves, and 
the two fishes, 
and looking up 
to heaven, he 
blessed, and 
brake and 
gave the 
loaves to the 
disciples, and 
the disciples to 
the multi- 
20 tudes. And 
87 


Luke 9:10-17 
in a desert 

13 place. But he 
said unto 
them, Give ye 
them to eat. 


And they said, 
We have no 
more than five 
loaves and two 
fishes; except 
we should go 
and buy food 
for all this peo- 

14 pie. For they 
were about five 
thousand. And 
he saidunto his 
disciples,Make 
them 2 sit down 
in companies, 
about fifty 

15 each. And they 
did so, and 
made them all 

16 2 sit down. And 
he took the 
five loaves and 
the two fishes, 
and looking up 
to heaven, he 
blessed them, 
and brake; and 
gave to the 
disciples to set 
before the 
multitude. 

17 And they did 
eat, and were 


John 6:1-13 
4 bread, that 
these may eat? 

6 And this he 
said to prove 
him: for he 
himself knew 
what he would 

7 do. Philip an¬ 
swered him, 
Two hundred 
‘pennyworth 
of 4 bread is not 
sufficient for 
them, that 
every one may 
take a little. 

8 One of his dis¬ 
ciples,Andrew, 
Simon Peter’s 
brother, saith 
unto him, 

9 There is a lad 
here, which 
hath five bar¬ 
ley loaves, and 
two fishes: but 
what are these 
among so 

10 many? Jesus 
said, Make the 
people sit 
down. Now 
there was 
much grass in 
the place. So 
the men sat 
down, in num¬ 
ber about five 

11 thousand. Je¬ 

sus therefore 
took the 
loaves: and 

having given 
thanks, dis¬ 
tributed to 
them that 
were set down; 
likewise also of 
the fishes as 







§73 SPECIAL TRAINING OF THE TWELVE AROUND GALILEE 


Mark 6:30-44 
he among 

42 them all. And 
they did all 
eat, and were 

43 filled. And 
they took up 
broken pieces, 
twelve basket¬ 
fuls, and also 
of the fishes. 

44 And they that 
ate the loaves 
were five thou¬ 
sand men. 


Matt. 14:13-21 
they did all 
eat, and were 
filled: and they 
took up that 
which remain¬ 
ed over of the 
broken pieces, 
twelve baskets 


21 full. And they 
that did eat 
were about 
five thousand 
men, besides 
women and 
children. 


Luke 9:10-17 
all filled: and 
there was tak¬ 
en up that 
which remain¬ 
ed over to 
them of brok- 
en pieces, 
twelve bas¬ 
kets. 


John 6:1-13 
much as they 

12 would. And 
when they 
were filled, he 
saith unto his 
d i s c i p 1 e s , 
Gather up the 
broken pieces 
which remain 
over, that 
nothing be 

13 lost. So they 
gathered them 
up, and filled 
twelve baskets 
with broken 
pieces from 
the five barley 
loaves, which 
remained over 
unto them 
that had 
eaten.* 


1 Or, by land. * Gr. recline. * The word in the Greek denotes a coin worth about seventeen cents. 
4 Gr. loaves. 


§73. THE PREVENTION OF THE REVOLUTIONARY 
PURPOSE TO PROCLAIM JESUS KING (A POLIT¬ 
ICAL MESSIAH) 


Mark 6:45-46 

45 And straightway he 
constrained his dis¬ 
ciples to enter into 
the boat, and to go 
before him unto the 
other side to Beth- 
saida, while he him¬ 
self sendeth the mul- 

46 titude away. And 
after he had taken 
leave of them, he 
departed into the 
mountain to pray. 


Matt. 14:22-23 

22 And straightway 
he constrained the 
disciples to enter in¬ 
to the boat, and to 
go before him unto 
the other side, till 
he should send the 
multitudes away. 

23 And after he had 
sent the multitudes 
away, he went up 
into the mountain 
apart to pray: 

and 

when even was come, 
he was there alone. 


John 6:14-15 

14 When therefore the 
people saw the sign 
that he did they said, 
This is of a truth the 
prophet that cometh 
unto the world [see 
Deut. 18:15]. 

15 Jesus therefore per¬ 
ceiving that they 
were about to come 
and take him by 
force, to make him 
king, withdrew again 
into the mountain 
himself alone. 


* Note that here for the first time John runs parallel with all the synoptic gospels. All four 
report this incident. See Passion Week. 

88 









SPECIAL TRAINING OF THE TWELVE AROUND GALILEE §74 


§ 74. THE PERIL TO THE TWELVE IN THE STORM AT 
SEA AND CHRIST’S COMING TO THEM ON THE 
WATER IN THE DARKNESS 


Mark 6:47-52 

47 And when even was 
come, the boat was 
in the midst of the 
sea, and he alone on 

48 the land. And see¬ 
ing them distressed 
in rowing, for the 
wind was contrary 
unto them, about the 
fourth watch of the 
night he cometh un¬ 
to them, walking on 
the sea; and he would 
have passed by them: 

49 but they, when they 
saw him walking on 
the sea, supposed that 
it was an apparition, 

50 and cried out: for they 
all saw him, and were 
troubled. But he 
straightway spake 
with them, and saith 
unto them, Be of good 
cheer: it is I; be not 
afraid. 


Matt. 14:24-33 
24 But the boat J was 
now in the midst of 
the sea, distressed by 
the waves; for the 
wind was contrary. 


25 And in the fourth 
watch of the night 
he came unto them, 
walking upon the sea. 


26 And when the 
disciples saw him 
walking on the sea, 
they were troubled, 
saying, It is an appa¬ 
rition; and they cried 

27 out for fear. But 
straightway Jesus 
spake unto them, 
saying, Be of good 
cheer; it is I; be not 

28 afraid. And Peter 
answered him, and 
said, Lord, if it be 
thou, bid me come 
unto thee upon the 

29 waters. And he said, 
Come. And Peter 
went down from the 
boat, and walked up¬ 
on the waters, 2 to 

30 come to Jesus. But 
when he saw the 
3 wind, he was afraid, 
and beginning to sink, 
he cried out, saying, 

31 Lord, save me. And 
immediately Jesus 
stretched forth his 
hand, and took hold 
of him, and saith un- 

89 


John 6:16-21 

16 And when evening 
came, his disciples 
went down unto the 

17 sea; and they entered 
into a boat, and were 
going over the sea 
unto Capernaum. 
And it was now dark, 
and Jesus had not 
yet come to them. 

18 And the sea was ris¬ 
ing by reason of a 
great wind that blew. 

19 When therefore they 
had rowed about five 
and twenty or thirty 
furlongs, they behold 
Jesus walking on the 
sea, and drawing nigh 
unto the boat: and 
they were afraid. 

20 But he saith unto 
them, It is I; be not 
afraid. 





§76 SPECIAL TRAINING OF THE TWELVE AROUND GALILEE 


Mark 6:47-52 


51 And he went up unto 
them into the boat; 
and the wind ceased: 
and they were sore 
amazed in themselves 

52 for they understood 
not concerning the 
loaves, but their heart 
was hardened. 


Matt. 14:24-33 
to him, 0 thou of lit¬ 
tle faith, wherefore 
didst thou doubt? 

32 And when they were 
gone up into the 
boat, the wind ceased. 

33 And they that were 
in the boat worship¬ 
ped him, saying, Of 
a truth thou art the 
Son of God. 


John 6:16-21 


21 They were 

willing therefore to 
receive him into the 
boat: 

and straightway 
the boat was at the 
land whither they 
were going. 


1 Some ancient authorities read was many furlongs distant from the land. 3 Some ancient au¬ 
thorities read and came. 3 Many ancient authorities add strong. 


§75. THE RECEPTION AT GENNESARET 


Mark 6:53-56 


Matt. 14:34-36 


53 And when they had Crossed 
over, they came to the land unto 
Gennesaret, and moored to the 

54 shore. And when they were come 
out of the boat, straightway the 

55 people knew him, and ran about 
that whole region, and began to 
carry about on their beds those 
that were sick, where they heard 

56 he was. And wheresoever* he 
entered, into villages, or into 
cities, or into the country, they 
laid the sick in the marketplaces, 
and besought him that they might 
touch if it were but the border of 
his garment: and as many as 
touched 2 him were made whole. 


34 And when they crossed over, 
they came to the land, unto 
Gennesaret. 


35 And 
when the men of that place knew 
him, they sent unto all that region 
round about, and brought unto 

36 him all that were sick; and they 
besought him that they might 
only touch the border of his gar¬ 
ment: and as many as touched were 
made whole. 


1 Or, crossed over to the land, they came unto Gennesaret. * Or, it. 


§76. THE COLLAPSE OF THE GALILEAN CAMPAIGN 
BECAUSE JESUS WILL NOT CONFORM TO POP¬ 
ULAR MESSIANIC EXPECTATIONS 

The next day in the Synagogue in Capernaum. The same crowd 
that had eaten the Loaves and the Fishes leave Christ in disgust on learning 
that He is the Bread of Life and not a Political Messiah. 

John 6:22-71 

22 • On the morrow the multitude which stood on the other side of the 
sea saw that there was none other x boat there, save one, and that Jesus 

* This general characterization applies to the Galilean work as a whole in Part VII rather than 
to the precise time at this juncture. But one must allow his imagination to enlarge upon the scope 
of Christ’s work. 


90 







SPECIAL TRAINING OF THE TWELVE AROUND GALILEE §76 


John 6:22-71 

entered not with his disciples into the boat, but that his disciples went 

23 away alone (howbeit there came 2 boats from Tiberias nigh unto the place 
where they ate the bread after the Lord had given thanks): when the 

24 multitude therefore saw that Jesus was not there, neither his disciples, 
they themselves got into the 2 boats, and came to Capernaum, seeking 

25 Jesus. . And when they found him on the other side of the sea, they said 

26 unto him, Rabbi, when earnest thou hither? Jesus answered them and 
said, Verily, verily, I say unto you, Ye seek me, not because ye saw signs, 

27 but because ye ate of the loaves and were filled. Work not for the meat 
which perished, but for the meat which abideth unto eternal life, which 
the Son of man shall give unto you: for him the Father, even God, hath 

28 sealed. They said therefore unto him, What must we do, that we may 

29 work the works of God? Jesus answered and said unto them, This is the 

30 work of God, that ye believe on him whom 3 he hath sent. They said 
therefore unto him, What then doest thou for a sign, that we may see, 

31 and believe thee? what workest thou? Our fathers ate the manna in 

32 the wilderness; as it is written, He gave them bread out of heaven to eat 
[see Ex. see 16:4,15; Ps. 78:24 ; Neh. 9:15 ]. Jesus therefore said unto them, 
Verily, verily, I say unto you, It was not Moses that gave you the bread 
out of heaven: but my Father giveth you the true bread out of heaven. 

33 For the bread of God is that which cometh down out of heaven, and 

34 giveth life unto the world. They said therefore unto him, Lord, ever- 

35 more give us this bread. Jesus said unto them, I am the bread of life: 
he that cometh to me shall not hunger, and he that believeth on me shall 

36 never thirst. But I said unto you, that ye have seen me, and yet believe 

37 not. All that which the Father giveth me shall come unto me; and him 

38 that cometh to me I will in no wise cast out. For I am come down from 

39 heaven, not to do mine own will, but the will of him that sent me. And 
this is the will of him that sent me, that of all that which he hath given me 

40 I should lose nothing, but should raise it up at the last day. For this is 
the will of my Father, that every one that beholdeth the Son, and be¬ 
lieveth on him, should have eternal life; 4 I will raise him up at the last day. 

41 The Jews therefore murmured concerning him, because he said, I am 

42 the bread which came down out of heaven. And they said, Is not this 
Jesus, the son of Joseph, whose father and mother we know? how doth 

43 he now say, I am come down out of heaven? Jesus answered and said 

44 unto them, Murmur not among yourselves. No man can come to me, 
except the Father which sent me draw him: and I will raise him up in the 

45 last day. It is written in the prophets [see Isa. 54:13], And they shall all be 
taught of God. Every one that hath heard from the Father, and hath 

46 learned, cometh unto me. Not that any man hath seen the Father, 

47 save he which is from God, he hath seen the Father. Verily, verily, I 

48 say unto you, He that believeth hath eternal life. I am the bread of life. 

49 Your fathers did eat the manna in the wilderness, and they died. This 

50 is the bread which cometh down out of heaven, that a man may eat 

51 thereof, and not die. I am the living bread which came down out of 
heaven: if any man eat of this bread, he shall live for ever: yea and the 
bread which I will give is my flesh, for the life of the world. 

52 The Jews therefore strove one with another, saying, How can this man 

53 give us his flesh to eat? Jesus therefore said unto them, Verily, verily, 

91 




§77 SPECIAL TRAINING OF THE TWELVE AROUND GALILEE 


John 6:22-71 

I say unto you, Except ye eat the flesh of the Son of man and drink his 

54 blood, ye have not life in yourselves. He that eateth my flesh and 

55 drinketh my blood hath eternal life; and I will raise him up at the last 
day. For my flesh is 6 meat indeed, and my blood is 6 drink indeed. 

56 He that eateth my flesh and drinketh my blood abideth in me, and I in 

57 him. As the living Father sent me, and I live because of the Father; 

58 so he that eateth me, he also shall live because of me. This is the bread 
which came down out of heaven: not as the fathers did eat, and died: 

59 he that eateth this bread shall live for ever. These things said he in 7 the 
synagogue, as he taught in Capernaum. 

60 Many therefore of his disciples, when they heard this , said, This is a 

61 hard saying; who can hear 8 it? But Jesus knowing in himself that his 
disoiples murmured at this, said unto them, Doth this cause you to 

62 stumble? What then if ye should behold the Son of man ascending where 

63 he was before? It is the spirit that quickeneth; the flesh profiteth noth- 

64 ing: the words that I have spoken unto you are spirit, and are life. But 
there are some of you that believe not. For Jesus knew from the be¬ 
ginning who they were that believed not, and who it was that should 

65 betray him. And he said, For this cause have I said unto you, that no 
man can come unto me, except it be given unto him of the Father. 

66 Upon this many of his disciples went back, and walked no more with 

67 him. Jesus said therefore unto the twelve, Would ye also go away? 

68 Simon Peter answered him, Lord, to whom shall we go? thou 9 hast the 

69 words of eternal life. And we have believed and know that thou art the 

70 Holy One of God. Jesus answered them, Did not I choose you the 

71 twelve, and one of you is a devil? Now he spake of Judas the son of 
Simon Iscariot, for he it was that should betray him, being one of the 
twelve. 

1 Gr. little boat. 2 Gr. little boats. 3 Or, he sent. 4 Or, that I should raise him up. 5 Gr. true meat. 
« Gr. true drink. 7 Or, a synagogue. 8 Or, him. 9 Or, hast words. 


§ 77. PHARISEES FROM JERUSALEM REPROACH JESUS FOR 
ALLOWING HIS DISCIPLES TO DISREGARD THEIR 
TRADITIONS ABOUT CEREMONIAL DEFILEMENT 
OF THE HANDS. A PUZZLING PARABLE IN REPLY 


Mark 7:1-23 

1 And there are gathered together 
unto him the Pharisees, and cer¬ 
tain of the scribes, which had come 

2 from Jerusalem, and had seen that 
some of his disciples ate their 
bread with 6 defiled, that is un- 

3 washen, hands. For the Phari¬ 
sees, and all the Jews, except 
they wash their hands 7 diligently, 
eat not, holding the tradition of 

4 the elders: and when they come 

92 


John 7:1 
And after 
these things 
Jesus walked 
in Galilee: for 
he would not 
walk in Judea, 
because the 
Jews sought 
to kill him. 

2 saying, Why do thy disciples 


Probably in Capernaum 

Matt. 15:1-20 
1 Then there 
came to Je¬ 
sus from 
Je rusalem 
Pharisees 
and scribes, 





SPECIAL TRAINING OF THE TWELVE AROUND GALILEE §77 


Mark 7:1-23 

from the marketplace, except they 
8 wash themselves, they eat not: 
and many other things there be, 
which they have received to hold, 
9 washings of cups, and pots, and 

5 brasen vessels. 10 And the Phari¬ 
sees and the scribes ask him, Why 
walk not thy disciples according 
to the tradition of the elders, but 
eat their bread with 6 defiled 

6 hands? And he said unto them, 
Well did Isaiah prophesy of you 
hypocrites, as it is written, 

This people honoureth me with 
their lips, 

But their heart is far from me. 

7 But in vain do they worship me, 
Teaching as their doctrines the 
precepts of men. 

8 Ye leave the commandment of 
God, and hold fast the tradition 

9 of men. And he said unto them, 
Full well do ye reject the com¬ 
mandment of God, that ye may 

10 keep your tradition. For Moses 
[see Ex. 20:12; Deut. 5:16 ] said, 
Honour thy father and thy mother; 
and, He that speaketh evil of 
father or mother, let him J die the 

11 death; but ye say, If a man shall 
say to his father or his mother, 
That wherewith thou mightest 
have been profited by me is Cor- 
ban, that is to say, Given to God; 

12 [see Ex. 21:17; Lev. 20:9]; ye no 
longer suffer him to do aught for 
his father or his mother; making 
void the word of God by your 
tradition, which ye have de- 

13 livered: and many such like things 

14 ye do. And he called to him the 
multitude again, and said unto 
them, Hear me all of you, and 

15 understand: there is nothing from 
without the man, that going into 
him can defile him* but the things 
which proceed out of the man 
are those that defile the man. 11 

17 And when he was entered into the 
house from the multitude, his 


Matt. 15:1-20 


transgress the tradition of the 
elders? for they wash not their 

3 hands when they eat bread. And 
he answered and said unto them, 

7 Ye hypocrites, well did Isaiah 
prophesy of you, saying [see Isa. 
29:18], 

8 This people honoureth me with 

their lips; 

But their heart is far from me. 

9 But in vain do they worship me, 
Teaching as their doctrines the 

precepts of men. 

3 Why do ye also transgress the 
commandment of God, because 
of your tradition? 


4 For God 
said, Honour thy father and thy 
mother: and, He that speaketh 
evil of father or mother, let him 

5 ! die the death. But ye say, Who¬ 
soever shall say to his father or 
his mother, That wherewith thou 
mightest have been profited by 

6 me is given to God; he shall not 
honour his father. 2 And ye have 


made void the 3 word of God 
because of your tradition. 

10 And he 
called to him the multitude, and 
said unto them, Hear, and under- 

11 stand: Not that which entereth 

into the mouth defileth the man, 
but that which proceedeth out of 
the mouth, this defileth the man. 





§78 SPECIAL TRAINING OF THE TWELVE AROUND GALILEE 


Mark 7:1-23 

disciples asked of him the parable. 


18 And 
he saith unto them, Are ye so 
without understanding also? Per¬ 
ceive ye not, that whatsoever 
from without goeth into the man, 

19 it cannot defile him; because it 
goeth not into his heart, but into 
his belly, and goeth out into the 
draught? This he said , making 

20 all meats clean. And he said, 
That which proceedeth out of 
the man, that defileth the man. 

21 For from within, out of the heart 
of men, 12 evil thoughts proceed, 

22 fornications, thefts, murders, adul¬ 
teries, covetings, wickednesses, 
deceit, lasciviousness, an evil eye, 

23 railing, pride, foolishness: all these 
evil things proceed from within, 
and defile the man. 


Matt. 15:1-20 

12 Then came the disciples, and said 
unto him, Knowest thou that the 
Pharisees were ’ 4 offended, when 

13 they heard this saying? But he 
answered and said, Every ®plant 
which my heavenly Father plant- 

14 ed not, shall be rooted up. . Let 
them alone: they are blind guides. 
And if the blind guide the blind, 

15 both shall fall into a pit. And 
Peter answered and said unto 
him, Declare unto us the parable. 

16 And he said, Are ye also even yet 

17 without understanding? Perceive 
ye not, that whatsoever goeth 
into the mouth passeth into the 
belly, and is cast out into 

18 the draught? But the things 
which proceed out of the mouth 
come forth out of the heart; and 

19 they defile the man. For out of 
the heart come forth evil thoughts, 
murders, adulteries, fornications, 
thefts, false witness, railings: 


20 these are the things 

which defile the man: 

but to eat 

with unwashen hands defileth 
not the man. 


1 Or, surely die. 2 Some ancient authorities add or his mother. 3 Some ancient authorities read 
law. 4 Gr. caused to stumble. 5 Gr. planting. « Or, common. "> Or, up to the elbow. Gr. with the fist. 
8 Gr. baptize. Some ancient authorities read sprinkle themselves. 9 Gr. baptizings. 10 Many ancient 
authorities add and couches. 11 Many ancient authorities insert ver. 16, If any man hath ears to 
hear, let him hear. 12 Gr. thoughts that are evil. 


§78. THE SECOND WITHDRAWAL TO THE REGION 
OF TYRE AND SIDON AND THE HEALING OF THE 
DAUGHTER OF A SYRO-PHCENICIAN WOMAN 


Mark 7:24-30 


Matt. 15:21-28 , 


24 And from thence he arose, and 
went away into the borders of 
Tyre 3 and Sidon. And he entered 


21 And Jesus went out thence, 
and withdrew into the parts of 
Tyre and Sidon.* 


* It used to be questioned whether he actually left the land of Israel. Matthew’s expression 
ought to have settled the question, and the corrected text of Mark 7:31 leaves no doubt. 

94 






SPECIAL TRAINING OF THE TWELVE AROUND GALILEE §79 


Mark 7:24-30 

into a house, and would have 
no man know it: and he could 

25 not be hid. But straightway a 
woman, whose little daughter 
had an unclean spirit, having 
heard of him, came and fell down 

26 at his feet. Now the woman was 
a 4 Greek, a Syrophcenician by 
race. And she besought him that 
he would cast forth the ! devil out 
of her daughter. 


27 # And 

he said unto her, Let the children 
first be filled: for it is not meet 
to take the children’s 2 bread and 

28 cast it to the dogs. But she 
answered and saith unto him, Yea, 
Lord: even the dogs under the 
table eat of the children’s crumbs. 

29 And he said unto her, For this 
saying go thy way; the x devil is 

30 gone out of thy daughter. And 
she went away unto her house, 
and found the child laid upon the 
bed, and the x devil gone out. 

1 Gr. demon. 2 Or, loaf. 3 Some ancient 


Matt. 15:21-28 

22 _ And behold, a 

Canaanitish woman came out 
from those borders, and cried, 
saying, Have mercy on me, O 
Lord, thou son of David, my 
daughter is grievously vexed with 

23 a MeviL But he answered her 
not a word. And his disciples 
came and besought him, saying, 
Send her away; for she crieth 

24 after us. But he answered 
and said, I was not sent but unto 
the lost sheep of the house of Is- 

25 rael. But she came and wor¬ 
shipped him, saying, Lord, help 

26 me. And he answered and said, 
It is not meet to take the chil¬ 
dren’s 2 bread and cast it to the 

27 dogs. But she said, Yea, Lord: 
for even the dogs eat of the 
crumbs which fall from their 

28 masters’ table. Then Jesus an¬ 
swered and said unto her, O 
woman, great is thy faith; be it 
done unto thee even as thou wilt. 

And her daughter 
was healed from that hour. 

authorities omit and Sidon. 4 Or, Gentile. 


§79. THE THIRD WITHDRAWAL NORTH THROUGH 
PHOENICIA AND EAST TOWARDS HERMON AND 
SOUTH INTO DECAPOLIS (KEEPING OUT OF THE 
TERRITORY OF HEROD ANTIPAS) WITH THE 
HEALING OF THE DEAF AND DUMB MAN AND 
THE FEEDING OF THE FOUR THOUSAND 


Mark 7:31-8:9 


Matt. 15:29-38 


31 And again he went out from 
the borders of Tyre, and came 
through Sidon unto the sea of 
Galilee, through the midst of the 

32 borders of Decapolis.* And they 


29 And Jesus departed thence, 
and came nigh unto the sea of 
Galilee; and he went up into the 
mountain, and sat there. 


* Observe how carefully he keeps away from the territory ruled by Herod Antipas. The tetrarch 
Philip, who governed the districts east of the Lake of Galilee and of the upper Jordan, was a better 
man than Antipas, and moreover had no cause to feel uneasy about Jesus. 

95 







§79 SPECIAL TRAINING OF THE TWELVE AROUND GALILEE 


Mark 7:31-8:9 

bring unto him one that was deaf, 
and had an impediment in his 
speech; and they beseech him to 

33 lay his hand upon him. And he 
took him aside from the multitude 
privately, and put his fingers into 
his ears, and he spat, and touched 

34 his tongue; and looking up to 
heaven, he sighed, and saithunto 
him, Ephphatha, that is, Be 

35 opened. And his ears were open¬ 
ed, and the bond of his tongue was 

36 loosed, and he spake plain. And 
he charged them that they should 
tell no man: but the more he 
charged them, so much the more a 

37 great deal they published it. And 
they were beyond measure as¬ 
tonished, saying, He hath done 
all things well: he maketh even 
the deaf to hear, and the dumb 
to speak. 

1 In those days, when there was 
again* a great multitude, and 
they had nothing to eat, he called 
unto him his disciples, and saith 

2 unto them, I have compassion 
on the multitude, because they 
continue with me now three days, 
and have nothing to eat; and 

3 if I send them away fasting to 
their home, they will faint in 
the way; and some of them are 

4 come from far. And his disci¬ 
ples answered him, Whence shall 
one be able to fill these men 
with x bread here in a desert place? 

5 And he asked them, How many 
loaves have ye? And they said, 

6 Seven. And he commanded the 
multitude to sit down on the 
ground: and he took the seven 
loaves, and having given thanks, 
he brake, and gave to his disciples, 
to set before them; and they set 

7 them before the multitude. And 


Matt. 15:29-38 


30 And there came unto him great 
multitudes, having with them 
the lame, blind, dumb, maimed, 
and many others, and they cast 

31 them down at his feet; and he 
healed them: insomuch that the 
multitude wondered, when they 
saw the dumb speaking, the 
maimed whole, and the lame walk¬ 
ing, and the blind seeing: and they 
glorified the God of Israel. 

32 And Jesus called unto him his 
disciples, and said, I have com¬ 
passion on the multitude, because 
they continue with me now three 
days and have nothing to eat: 
and I would not send them away 
fasting, lest haply they faint in 
the way. 

33 And the disciples say 
unto him, Whence should we 
have so many loaves in a desert 
place, as to fill so great a multi- 

34 tude? And Jesus saith unto them, 
How many loaves have ye? And 
they said, Seven, and a few small 

35 fishes. And he commanded the 
multitude to sit down on the 

36 ground: and he took the seven 
loaves and the fishes; and he 
gave thanks and brake, and gave 
to the disciples, and the disciples 
to the multitudes. 


* It is to be noted that Mark and Matthew give the feeding of the five thousand and of the four 
thousand. Mark and Matthew likewise report Jesus as referring to both incidents (Mark 8:i9-20 = 
Matt. 16:9-10). Hence, it is hard to think of a mere confusion in the use of the data. There is 
no real reason why both incidents could not be true. 

96 





SPECIAL TRAINING OF THE TWELVE AROUND GALILEE § 80 


Mark 7:31-8:9 

they had a few small fishes: and 
having blessed them, he com¬ 
manded to set these also before 

8 them. And they did eat, and 
were filled: and they took up, of 
broken pieces that remained over, 

9 seven baskets. And they were 
about four thousand: and he sent 
them away. 


Matt. 15:29-38 


37 And 
they did all eat, and were filled: 
and they took up that which re¬ 
mained over the broken pieces, 

38 seven baskets full. And they 
that did eat were four thousand 
men, beside women and children. 


1 Gr. loaves. 


§80. THE BRIEF VISIT TO MAGADAN (DALMANUTHA) 
IN GALILEE AND THE SHARP ATTACK BY THE 
PHARISEES AND THE SADDUCEES (NOTE THEIR 
APPEARANCE NOW AGAINST JESUS) 


Mark 8:10-12 

10 And straightway he entered into 
the boat with his disciples, and 
came into the parts of Dalma- 
nutha. 

11 And the Pharisees came forth, 
began to question with him, 
seeking of him a sign from heaven, 
tempting him. 


12 And he 

sighed deeply in his spirit, and 
saith, Why doth this generation 
seek a sign? verily I say unto 
you, There shall no sign be given 
unto this generation. 


Matt. 15:39-16:4 

39 And he sent away the multitudes, 
and entered into the boat, and 
came into the borders of Mag¬ 
adan.* 

1 And the Pharisees and Sad- 
ducees came, and tempting himf 
asked him to shew them a sign 

2 from heaven. But he answered 
and said unto them, When it is 
evening, ye say, It will be fair 

3 weather: for the heaven is red. 
And in the morning, It will be foul 
weather to-day: for the heaven is 
red and lowring. Ye know how 
to discern the face of the heaven; 
but ye cannot discern the signs of 

4 the times. An evil and adulter¬ 
ous generation seeketh after a 
sign; and there shall no sign be 
given unto it, but the sign of 
Jonah [see Jonah S:J]. And he 
left them, and departed. 


1 The following words, to the end of ver. 3, are omitted by some of the most ancient and other 
important authorities. 


* The situation of Magadan was unknown to some early students or copyists, as it is to us, and 
so they changed it to the familiar Magdala, found in our common texts. 

t The moment he returns to Galilee the Jewish leaders begin to attack him. 


97 








§81 SPECIAL TRAINING OF THE TWELVE AROUND GALILEE 


§ 81. THE FOURTH RETIREMENT TO BETHSAIDA JULIAS 
IN THE TETRARCHY OF HEROD PHILIP WITH 
SHARP REBUKE OF THE DULNESS OF THE 
DISCIPLES ON THE WAY ACROSS AND THE 
HEALING OF A BLIND MAN IN BETHSAIDA 


Mark 8:13-26 

13 And 
he left them, and again entering 
into the boat departed to the other 
fside. 

14 And they forgot to take bread; 
and they had not in the boat 
with them more than one loaf. 

15 And he charged them, saying, 
Take heed, beware of the leaven 
of the Pharisees and the leaven 

16 of Herod. And they reasoned 
one with another, 4 saying. 6 We 

17 have no bread. And Jesus per¬ 
ceiving it saith unto them, Why 
reason ye, because ye have no 
bread? do ye not yet perceive, 
neither understand? have ye your 

18 heart hardened? having eyes, see 
ye not? and having ears, bear 
ye not? and do ye not remember 

19 [see Jer. 5:21; Ezek. 12:2]? When 
I brake the five loaves among the 
five thousand, how many 6 baskets 
full of broken pieces took ye up? 

20 They say unto him, Twelve. And 
when the seven among the four 
thousand, how many 6 basketfuls 
of broken pieces took ye up? 

21 And they say unto him, Seven. 
And he said unto them, Do ye 
not yet understand? 

22 And they come unto Bethsaida.* 
And they bring to him a blind 
man, and beseech him to touch 

23 him. And he took hold of the 
blind man by the hand, and 
brought him out of the village; 


Matt. 16:5-12 


5 And the disciples came to the 
other side and forgot to take 

6 x bread. And Jesus said unto 
them, Take heed and beware of 
the leaven of the Pharisees and 

7 Sadducees. And they reasoned 
among themselves, saying, 2 We 

8 took no x bread. And Jesus per¬ 
ceiving it said, O ye of little faith, 
why reason ye among yourselves 

9 because ye have no x bread? Do 
ye not yet perceive, neither re¬ 
member the five loaves of the five 
thousand, and how many 3 baskets 

10 ye took up? Neither the seven 
loaves of the four thousand, and 
how many 3 baskets ye took up? 

11 How is it that ye do not perceive 
that I spake not to you concerning 
x bread? But beware of the leaven 
of the Pharisees and Sadducees. 

12 Then they understood how that 
he bade them not beware of the 
leaven of x bread, but of the teach¬ 
ing of the Pharisees and Sad¬ 
ducees. 


* Jesus goes on to the region of Caesarea Philippi on Mount Hermon, where no hostility had been 
aroused, and he could quietly instruct the Twelve. He probably remained in that vicinity several 
months, as this whole period of retirement lasted six months. He was near Bethsaida Julias in 
the First Retirement and now he stops here again on his way to Caesarea Philippi. Each of the 
four retirements is into heathen territory (Ituria twice, Phoenicia, Decapolis), where Greek influ¬ 
ence prevails, and where the Greek language is dominant. 

98 





SPECIAL TRAINING OF THE TWELVE AROUND GALILEE §82 


Mark 8:13-26 

and when he had spit on his eyes, 
and laid his hands upon him, he 
asked him, Seest thou aught? 

24 And he looked up, and said, I see 
men; for I behold them as trees, 

25 walking. Then again he laid his 
hands upon his eyes; and he 
looked stedfastly, and was re¬ 
stored, and saw all things clearly. 

26 And he sent him away to his 
home, saying, Do not even enter 
into the village. 

1 Gr. loaves. 2 Or, It is because we took no bread. 3 Basket in ver. 9 and 10 represents different 
Greek words. 4 Some ancient authorities read because they had no bread. 5 Or, It is because we have 
no bread. « Basket in ver. 19 and 20 represents different Greek words. 


§82. NEAR CAESAREA PHILIPPI JESUS TESTS THE 
FAITH OF THE TWELVE IN HIS MESSIAHSHIP 

Matt. 16:13-20 


Mark 8:27-30 

27 And Jesus went 
forth, and his disci¬ 
ples, into the villages 
of Caesarea Philippi: 
and in the way he 
asked his disciples, 
saying unto them, 
Who do men say that 

28 I am? And they told 
him, saying, John 
the Baptist: and 
others, Elijah: but 
others, One of the 

29 prophets. And he 
asked them, But who 
say ye that I am? 
Peter answereth and 
saith unto him, Thou 
art the Christ. 


13 Now when Jesus 
came into the parts 
of Caesarea Philippi, 
he asked his disci¬ 
ples, saying, Who do 
men say x that the 

14 Son of man is? And 
they said, Some say 
John the Baptist; 
some, Elijah; and 
others, Jeremiah, or 
one of the prophets. 

15 He saith unto them, 
But who say ye that 

16 I am? And Simon 
Peter answered and 
said, Thou art the 
Christ,* the Son of 

17 the living God. And 
Jesus answered and 
said unto him, Bless¬ 
ed art thou, Simon 
Bar-Jonah: for flesh 


Luke 9:18-21 

18 And it came to pass, 
as he was praying 
alone, the disciples 
were with him: and 
he asked them, say¬ 
ing, Who do the mul¬ 
titudes say that I am? 

19 And they answering 
said, John the Bap¬ 
tist; but others say, 
Elijah; and others, 
that one of the old 
prophets is risen 

20 again. And he said 
unto them, But who 
say ye that I am? 
And Peter answering 
said, The Christ of 
God. 


♦Some understand ver. 16f. as showing that they had never before believed him to be the 
Messiah, and so hold that the other Gospels here utterly conflict with John, who represents the 
first disciples (§§28, 35) as believing Jesus to be the Messiah. But it is easy to suppose that their 
early faith in his Messiahship was shaken by his continued failure to gather armies and set up 
the expected temporal kingdom, and while still believing him to have a divine mission they had 
questioned whether he was the Messiah, as John the Baptist did in prison (§57). Observe that 
in Matthew and Luke he long before this time distinctively implied that he was the Messiah, in 
response to the Forerunner’s inquiries (§57). Besides, at the Baptism and the Temptation, the 
Synoptic Gospels represent Jesus as the Son of God. 

99 








§83 SPECIAL TRAINING OF THE TWELVE AROUND GALILEE 


Mark 8:27-30 


Matt. 16:13-20 


Luke 9:18-21 


30 And he 

charged them that 
they should tell no 
man of him. 


and blood hath not 
revealed it unto thee, 
but my Father which 

18 is in heaven. And I 
also say unto thee, 
that thou art 2 Peter, 
and upon this 3 rock 
I will build* my 
church [see Ps. 89:4, 
26, 88, 4$]', and the 
gates of Hades shall 
not prevail against it. 

19 I will give unto thee 
the keys of the king¬ 
dom of heaven: and 
whatsoever thou shalt 
bind on earth shall be 
bound in heaven: and 
whatsoever thou shalt 
loose on earth shall 
be loosed in heaven. 

20 Then charged he the 
disciples that they 
should tell no man 
that he was the 
Christ. 


21 But he charged 
them, and command¬ 
ed them to tell this to 
no man; 


1 Many ancient authorities read that I the Son of man am. See Mark 8:27; Luke 9:18. 2 Gr. 
Petros. 3 Gr. petra. 


§83. JESUS DISTINCTLY FORETELLS THAT HE, THE 
MESSIAH. WILL BE REJECTED AND KILLED, 


AND WILL 
Mark 8:31-37 

31 And he began to 
teach them, that the 
Son of man must suf¬ 
fer many things, and 
be rejected by the 
elders, and the chief 
priests, and the 
scribes, and be killed, 
and after three days 

32 rise again. And he 


RISE THE THIRI 

Matt. 16:21-26 
21 From that time be¬ 
gan 1 Jesus to shew 
unto his disciples, 
how that he must go 
unto Jerusalem, and 
suffer many things of 
the elders and chief 
priests and scribes, 
and be killed, and 
the third day be 
raised up. 


> DAY 

Luke 9:22-25 

22 saying, The Son of 
man must suffer 
many things, and be 
rejected of the elders 
and chief priests and 
scribes, and be killed, 
and the third day be 
raised up. 


* It is interesting to note that the imagery employed by Jesus here all appears in Ps. 89, a Mes¬ 
sianic Psalm built on 1 Sam. 7. Thus note “build” in Ps. 89:4, “rock” in 89:26, “anointed” in 
89:38, “the power of Sheol” in 89:48, and the Psalm discusses the perpetuity of the Davidic 
throne (Kingdom). Jesus applies this imagery to the spiritual Kingdom that He is building. 

100 











SPECIAL TRAINING OF THE TWELVE AROUND GALILEE §84 
Matt. 16:21-26 


Mark 8:31-37 
spake the saying 
openly. And Peter 
took him, and began 

33 to rebuke him. But 
he turning about, and 
seeing his disciples, 
rebuked Peter, and 
saith, Get thee behind 
me, Satan: for thou 
mindest not the 
things of God, but 
. the things of men. 

34 And he called unto 
him the multitude 
with his disciples, and 
said unto them, If 
any man would come 
after me, let him 
deny himself, and 
take up his cross, 

35 and follow me. For 
whosoever would save 
his 8 life shall lose it; 
and whosoever shall 
lose his 3 life for my 
sake and the gospel's 

36 shall save it. For 
what doth it profit a 
man, to gain the 
whole world, and for- 

37 feit his 3 life? For 
what should a man 
give in exchange for 


22 And 
Peter took him, and 
began to rebuke him, 
saying, 2 Be it far 
from thee, Lord: this 
shall never be unto 

23 thee. But he turned, 
and said unto Peter, 
Get thee behind me, 
Satan: thou art a 
stumbling-block un¬ 
to me: for thou mind¬ 
est not the things of 
God, but the things 

24 of men. Then said 
Jesus unto his disci¬ 
ples, If any man 
would come after me, 
let him deny himself, 
and take up his cross, 

25 and follow me. For 
whosoever would save 
his 8 life shall lose it: 
and whosoever shall 
lose his 8 life for my 
sake shall find it. 

26 For what shall a man 
be profited, if he shall 
gain the whole world, 
and forfeit his 8 life? 
or what shall a man 
give in exchange for 
his 3 life? 


Luke 9:22-25 


23 And he 
said unto all, If any 
man would come af¬ 
ter me, let him deny 
himself, and take up 
his cross daily, and 

24 follow me. For who¬ 
soever would save 
his 3 life shall lose it; 
but whosoever shall 
lose his 3 life for my 
sake, the same shall 

25 save it. For what is 
a man profited, if he 
gain the whole 
world, and lose or 
forfeit his own self? 


his 8 life? 

1 Some ancient authorities read Jesus Christ. * Or, God have mercy on thee. * Or, soul. 


§84. THE COMING OF THE SON OF MAN IN THAT 
GENERATION 


Mark 8:38-9:1 
38 For whosoever shall 
be ashamed of me 
and of my words 
in this adulterous and 
sinful generation, the 
Son of man also shall 
be ashamed of him, 
when he cometh in 
the glory of his Father 


Matt. 16:27-28 


27 For the 

Son of man shall 
come in the glory of 
his Father with his 
angels and then shall 
101 


Luke 9:26-27 

26 For whosoever shall 
be ashamed of me and 
of my words, of him 
shall the Son of man 
be ashamed, when he 
cometh in his own 
glory, and the glory 
of the Father, and of 

27 the holy angels. But 








§85 SPECIAL TRAINING OF THE TWELVE AROUND GALILEE 


Mark 8:38-9:1 
with the holy angels. 

1 And he said unto 
them, Verily I say 
unto you, There be 
some here of them 
that stand by, which 
shall in no wise taste 
of death, till they 
see the kingdom of 
God come with power. 


Matt. 16:27-28 
he render unto every 
man according to his 
28 kleeds [see Ps. 62:12; 
Prov. 24:12]. Verily 
I say unto you, There 
be some of them that 
stand here, which 
shall in no wise taste 
of death, till they 
see the Son of man 
coming in his king¬ 
dom. 

1 Or, doings. 


Luke 9:26-27 
I tell you of a truth, 
There be some of 
them that stand here, 
which shall in no 
wise taste of death, 
till they see the king¬ 
dom of God. 


§85. THE TRANSFIGURATION OF JESUS ON A MOUN¬ 
TAIN (PROBABLY HERMON*) NEAR CLESAREA 
PHILIPPI 


Mark 9:2-8 

2 And after six days 1 
Jesus taketh with him 
Peter, and James, and 
John, and bringeth 
them up into a high 
mountain apart by 
themselves: and he 
was transfigured be- 

3 fore them: and his 
garments became 
glistering, exceeding 
white; so as no fuller 
on earth can whiten 

4 them. And there 
appeared unto them 
Elijah with Moses: 
and they were talking 
with Jesus. 


Matt. 17:1-8 
And after six days 
Jesus taketh with him 
Peter, and James, and 
John his brother, and 
bringeth them up into 
a high mountain 

2 apart: and he was 
transfigured before 
them; and his face did 
shine as the sun, and 
his garments became 
white as the light. 

3 And behold, there 
appeared unto them 
Moses and Elijah 
talking with him. 


Luke 9:28-36 

28 And it came to pass, 
about eight days af¬ 
ter these sayings, he 
took with him Peter 
and John and James, 
and went up into the 
mountain to pray. 

29 And as he was pray¬ 
ing, the fashion of 
his countenance was 
altered, and his rai¬ 
ment became white 

30 and dazzling. And 
behold, there talked 
with him two men, 
which were Moses 

31 and Elijah; who ap¬ 
peared in glory, and 
spake of his 2 decease 
which he was about 
to accomplish at 

32 Jerusalem. Now 
Peter and they that 
were with him, were 
heavy with sleep: but 
3 when they were fully 
awake, they saw his 


♦ The tradition which places the Transfiguration on Mount Tabor is beyond question false. 

102 








SPECIAL TRAINING OF THE TWELVE AROUND GALILEE §86 


Mark 9:2-8 

5 And Peter answer- 
eth and saith unto 
Jesus, Rabbi, it is 
good for us to be 
here: and let us make 
three tabernacles,* 
one for thee, and one 
for Moses, and one for 

6 Elijah. For he wist 
not what to answer; 
for they became sore 

7 afraid. And there 
came a cloud over¬ 
shadowing them: and 
there came a voice 
out of the cloud, This 
is my beloved Son: 
hear ye him [see 
Deut. 18:15; Isa. I$:l; 
Ps. 2:7 ).f 


8 And 

suddenly looking 
round about, they 
saw no one any more, 
save Jesus only with 
themselves. 

1 Or, booths. 1 Or, departure, 
my beloved Son. See Matt. 17:5 


Matt. 17:1-8 

4 And Peter answer¬ 
ed, and said unto 
Jesus, Lord, it is good 
for us to be here: if 
thou wilt, I will make 
here three itaberna- 
cles; one for thee, and 
one for Moses, and 
one for Elijah. 

5 While he was yet 
speaking, behold, a 
bright cloud over¬ 
shadowed them: and 
behold, a voice out 
of the cloud, saying, 
This is my beloved 
Son, in whom I am 
well pleased; hear ye 

6 him. And when the 
disciples heard it, 
they fell on their 
face, and were sore 

7 afraid. And Jesus 
came and touched 
them and said, Arise, 
and be not afraid. 

8 And lifting up their 
eyes, they saw no 
one, save Jesus only. 

3 Or, having remained awake. 

Mark 9:7. 5 Or, was past. 


Luke 9:28-36 
glory, and the two 
men that stood with 

33 him. And it came 
to pass, as they were 
parting from him, 
Peter said unto Jesus, 
Master, it is good for 
us to be here: and let 
us make three taber¬ 
nacles; one for thee, 
and one for Moses, 
and one for Elijah: 
not knowing what he 

34 said. And while he 
said these things, 
there came a cloud, 
and overshadowed 
them: and they fear¬ 
ed as they entered 

35 into the cloud. And 
a voice came out of 
the cloud, saying, 
This is 4 my Son, my 
chosen: hear ye him. 

36 And when the voice 
"came, Jesus was 
found alone. 

4 Many ancient authorities read 


§86. THE PUZZLE OF THE THREE DISCIPLES ABOUT 
THE RESURRECTION AND ABOUT ELIJAH ON 
THEIR WAY DOWN THE MOUNTAIN 


Mark 9:9-13 
9 And as they were 
coming down from 
the mountain, he 
charged them that 
they should tell no 
man what things 
they had seen, save 
when the Son of man 


Matt. 17:9-13 
9 And as they were 
coming down from 
the mountain, Jesus 
commanded them, 
saying, Tell the vi¬ 
sion to no man, until 
the Son of man be 
risen from the dead. 


Luke 9:36 


36 And 

they held their peace, 
and told no man in 
those days any of the 
things which they had 
seen. 


* Probably not long before the feast of tabernacles (near end of September) and Peter may 
have meant that they celebrate the feast on the mountains instead of going to Jerusalem, 
t See § 24 for similar language at the Baptism of Jesus. 

103 









§87 SPECIAL TRAINING OF THE TWELVE AROUND GALILEE 


Mark 9:9-13 


Matt. 17:9-13 


should have risen 
again from the dead. 

10 And they kept the 
saying, questioning 
among themselves 
what the rising again 
from the dead should 

11 mean. And they 
asked him, saying, 
x The scribes say that 
Elijah must first 

12 come. And he said 
unto them, Elijah in¬ 
deed cometh first, and 
restoreth all things: 
and how is it written 
of the Son of man, 
that he should suffer 
many things and be 

13 set at naught? But 
I say unto you, that 
Elijah is come, and 
they have also done 
unto him whatsoever 
they listed, even as it 
is written of him. 


10 And his disciples 
asked him, saying, 
Why then say the 
scribes that Elijah 
must first come [see 

11 [Mai 4:5-6 ]? And 

he answered and said, 
Elijah indeed cometh, 
and shall restore all 

12 things: but I say un¬ 
to you, that Elijah is 
come already,* and 
they knew him not, 
but did unto him 
whatsoever they list¬ 
ed [see 1 Kings 19:2, 
10]. Even so shall the 
Son of man also suffer 

13 of them. Then 
understood the disci¬ 
ples that he spake un¬ 
to them of John the 
Baptist. 


1 Or, How is it that the scribes say . . . come! 


§87. THE DEMONIAC BOY, WHOM THE DISCIPLES 
COULD NOT HEAL 


Mark 9:14-29 

14 And when they came 
to the disciples, they 
saw a great multitude 
about them, and 
scribes questioning 

15 with them. And 
straightway all the 
multitude, when 
they saw him, were 
greatly amazed, and 
running to him sa- 

16 luted him. And he 
asked them, What 
question ye with 


In the region of Caesarea Philippi 
Matt. 17:14-20 


14 And when they were 
come to the multi¬ 
tude, there came to 


Luke 9:37-43 


37 And it came to pass, 
on the next day, 
when they were 
come down from the 
mountain, a great 
multitude met him. 


* The Baptist’s disclaimer about being Elijah (John 1:21) means only that he was not Eliiah 
in person come back to earth according to popular expectation. J 

104 








SPECIAL TRAINING OF THE TWELVE AROUND GALILEE §87 


Mark 9:14-29 

17 them? And one of 
the multitude an¬ 
swered him, 3 Master, 
I brought unto thee 
my son, which hath 
a dumb spirit; and 

18 wheresoever it taketh 
him, it 4 dasheth him 
down: and he foam- 
eth, and grindeth his 
teeth, and pineth 
away: and I spake to 
thy disciples that 
they should cast it 
out; and they were 

19 not able. And he an- 
swereth them and 
saith, 0 faithless 
generation, how long 
shall I be with you? 
how long shall I bear 
with you? bring him 

20 unto me. And they 
brought him unto 
him: and when he 
saw him, straightway 
the spirit Hare him 
grievously; and he 
fell on the ground, 
and wallowed foam- 

21 ing. And he asked 
his father, How long 
time is it since this 
hath come unto him? 
And he said, From 

22 a child. And oft- 
times it hath cast 
him both into the fire 
and into the waters, 
to destroy him: but 
if thou canst do any¬ 
thing, have compas¬ 
sion on us, and help 

23 us. And Jesus said 
unto him, If thou 
canst! All things are 
possible to him that 

24 believeth. Straight¬ 
way the father of the 
child cried out, and 


Matt. 17:14-20 
him a man, kneeling 
to him, and saying, 

15 Lord, have mercy on 
my son: for he is ep¬ 
ileptic, and suffereth 
grievously: for oft- 
times he falleth into 
the fire, and oft- 
times into the water. 

16 And I brought him 
to thy disciples, and 
they could not cure 
him. 


17 And Jesus an¬ 
swered and said, 0 
faithless and perverse 
generation, how long 
shall I bear with 
you? bring him hither 
to me. 


Luke 9:37-43 

38 And behold, a man 
from the multitude 
cried, saying, fas¬ 
ter, I beseech thee 
to look upon my son; 
for he is mine only 

39 child: and behold, a 
spirit taketh him and 
he suddenly crieth 
out; and it Heareth 
him that he foameth, 
and it hardly depart- 
eth from him, bruis- 

40 ing him sorely. And 
I besought thy dis¬ 
ciples to cast it out; 
and they could not. 

41 And Jesus answered 
and said, 0 faithless 
and perverse gener¬ 
ation, how long shall 
I be with you, and 
bear with you? bring 

42 hither thy son. And 
as he was yet a com¬ 
ing, the Jdevil 10 dashed 
him down, and Hare 
him grievously. 


105 






§87 SPECIAL TRAINING OF THE TWELVE AROUND GALILEE 


Mark 9:14-29 
said 6 , I believe; help 
thou mine unbelief. 

25 And when Jesus saw 
that a multitude 
came running to¬ 
gether, he rebuked 
the unclean spirit, 
saying unto him, 
Thou dumb and deaf 
spirit, I command 
thee, come out of 
him, and enter no 

26 more into him. And 
having cried out, and 
Horn him much, he 
came out: and the 
child became as one 
dead; insomuch that 
the more part said, 

27 He is dead. But Je¬ 
sus took him by the 
hand, and raised him 
up; and he arose. 

28 And when he was 
come into the house, 
his disciples asked 
him privately, 7 say- 
ing, We could not cast 

29 it out. And he said 
unto them, This kind 
can come out by 
nothing, save by 
prayer. 8 


Matt. 17:14-20 


18 And Jesus rebuked 
him; and the klevil 
went out from him: 
and the boy was 
cured from that hour. 


19 Then came the dis¬ 
ciples to Jesus apart, 
and said, Why could 
not we cast it out? 

20 And he said unto 
them, Because of 
your little faith: for 
verily I say unto you, 
If ye have faith as a 
grain of mustard seed, 
ye shall say unto 
this mountain, Re¬ 
move hence to yonder 
place; and it shall 
remove; and nothing 
shall be impossible 
unto you. 2 


Luke 9:37-43 


But Jesus rebuked 
the unclean spirit, 
and healed the boy, 
and gave him back 
43 to his father. And 
they were all aston¬ 
ished at the majesty 
of God. 


1 Gr. demon. 2 Many authorities, some ancient, insert ver. 21 But this kind goeth not out save 
by prayer and fasting. See Mark 9:29. 3 Or, Teacher. 4 Or, rendeth him. 6 Or, convulsed. « Many 
ancient authorities add with tears. 7 Or, How is it that we could not cast it outt 8 Many ancient 
authorities add and fasting. • Or, convulseth. 18 Or, rent him. 


106 





SPECIAL TRAINING OF THE TWELVE AROUND GALILEE §89 


§88. RETURNING PRIVATELY THROUGH GALILEE, 
HE AGAIN FORETELLS HIS DEATH AND RESUR¬ 
RECTION 


Mark 9:30-32 

30 And they went 
forth from thence, 
and passed through 
Galilee; and he would 
not that any man 

31 should know it. For 
he taught his dis¬ 
ciples, and said unto 
them, The Son of 
man is delivered up 
into the hands of 
men, and they shall 
kill him; and when 
he is killed, after 
three days he shall 

32 rise again. But they 
understood not the 
saying, 

and 

were afraid to ask 
him. 


Matt. 17:22-23 


22 And while they 
^bode in Galilee, Je¬ 
sus said unto them, 
The Son of man shall 
be delivered up into 
the hands of men; 

23 and they shall kill 
him, and the third 
day he shall be raised 
up. And they were 
exceeding sorry. 




Luke 9:43-45 

43 But while all were 
marvelling at all the 
things which he did, 
he said unto his dis- 

44 ciples, Let these 
words sink into your 
ears: for the Son of 
man shall be deliv¬ 
ered up into the 
hands of men. 


45 But 

they understood not 
this saying, and it 
was concealed from 
them, that they 
should not perceive 
it: and they were 
afraid to ask him 
about this saying. 


1 Some ancient authorities read were gathering themselves together. 


The season of retirement from Galilee is now ended (§§ 72-88). The 

remaining events at this time (§§ 89-95) probably occupied only a few 

days. 

§89. JESUS, THE MESSIAH, PAYS THE HALF-SHEKEL 
FOR THE TEMPLE 

Capernaum 
Matt. 17:24-27 

24 And when they were come to Capernaum, they that received the 
dialf-shekel came to Peter, and said, Doth not your faster pay the 

25 dialf-shekel [see Ex. 80:11-15]? He saith, Yea. And when he came into the 
house, Jesus spake first to him, saying, What thinkest thou, Simon? the 
kings of the earth, from whom do they receive toll or tribute? from their 

26 sons, or from strangers? And when he said, From strangers, Jesus said 

27 unto him, Therefore the sons are free. But, lest we cause them to stumble, 

107 





§90 SPECIAL TRAINING OF THE TWELVE AROUND GALILEE 


Matt. 17:24-27 

go thou to the sea and cast a hook, and take up the fish that first cometh 
up; and when thou hast opened his mouth, thou shalt find a 3 shekel: that 
take, and give unto them for me and thee. 

1 Gr. didrachma. 2 Or, teacher. 3 Gr. stater. 

§90. THE TWELVE CONTEND AS TO WHO SHALL BE 
THE GREATEST UNDER THE MESSIAH’S REIGN. 
HIS SUBJECTS MUST BE CHILDLIKE 


Mark 9:33-37 

33 And they came to 
Capernaum: and 
when he was in the 
house he asked them, 
What were ye reason¬ 
ing in the way? 

34 But they held their 
peace: for they had 
disputed one with an¬ 
other in the way, who 
was the greatest. 

35 And he sat down, and 
called the twelve; 
he saith unto them, 
If any man would be 
first, he shall be last 
of all, and minister 

36 of all. And he took 
a little child, and 
set him in the midst 
of them: and taking 
him in his arms, he 
said unto them, 


37 Whosoever shall re¬ 
ceive one of such 
little children in my 
name, receiveth me: 
and whosoever re¬ 
ceiveth me, receiv¬ 
eth not me, but him 
that sent me. 


Capernaum 

Matt. 18:1-5 
1 In that hour came 
the disciples unto Je¬ 
sus, saying, who then 
is greatest in the 
kingdom of heaven? 


2 And he called to him 
a little child, and set 
him in the midst of 

3 them, and said, Ver¬ 
ily I say unto you, 
Except ye turn, and 
become as little chil¬ 
dren, ye shall in no 
wise enter into the 
kingdom of heaven. 

4 Whosoever therefore 
shall humble himself 
as this little child, 
the same is the 
greatest in the king- 

5 dom of heaven. And 
whoso shall receive 
one such little child 
in my name receiveth 
me: 


Luke 9:46-48 
46 And there arose a 
reasoning among 
them, which of them 
should be greatest. 


47 But when Jesus saw 
the reasoning of their 
heart, he took a little 
child, and set him by 
his side, and said 
unto them, 


48 Whosoever shall re¬ 
ceive this little child 
in my name receiveth 
me: and whosoever 
shall receive me re¬ 
ceiveth him that sent 
me: for he that is 
2 least among you all, 
the same is great. 


Gr. greater. 2 Gr. lesser. 
108 





SPECIAL TRAINING OF THE TWELVE AROUND GALILEE §91 


§91. THE MISTAKEN ZEAL OF THE APOSTLE JOHN 
REBUKED BY JESUS IN PERTINENT PARABLES 


Mark 9:38-50 

38 John said unto him, 
’Master, we saw one 
casting out devils 
in thy name: and we 
forbade him, because 
he followed not us. 

39 But Jesus said, For¬ 
bid him not: for there 
is no man which shall 
do a Eighty work in 
my name, and be able 
quickly to speak evil 

40 of me. For he that 
is not against us is 

41 for us. For whoso¬ 
ever shall give you a 
cup of water to drink 
10 because ye are 
Christ’s, verily I say 
unto you, he shall in 
no wise lose his re- 

42 ward. And whosoever 
shall cause one of 
these little ones that 
believe n on me to 
stumble, it were bet¬ 
ter for him if 2 a great 
millstone were hanged 
about his neck, and he 
were cast into the sea. 


43 And if 

thy hand cause thee 
to stumble, cut it off: 
it is good for thee 
to enter into life I 


Capernaum 
Matt. 18:6-14 


6 but whoso 
shall cause one of 
these little ones which 
believe on me to 
stumble, it is profit¬ 
able for him that 
2 a great millstone 
should be hanged 
about his neck, and 
that he should be 
sunk in the depth of 

7 the sea. Woe unto 
the world because of 
occasions of stum¬ 
bling! for it must 
needs be that the oc¬ 
casions come; but woe 
to that man through 
whom the occasion 

8 cometh! And if thy 
hand or thy foot 
causeth thee to stum¬ 
ble, cut it off, and 
cast it from thee: it 

109 


Luke 9:49-50 

49 And John answer¬ 
ed and said, Master, 
we saw one casting 
out 8 devils in thy 
name; and we for¬ 
bade him, because he 
followeth not with 

50 us. But Jesus said 
unto him, Forbid him 
not: for he that is 
not against you is for 
you. 








§91 SPECIAL TRAINING OF THE TWELVE AROUND GALILEE 


Mark 9:38-50 
maimed, rather than 
having thy two hands 
to go into 12 hell, into 
the unquenchable 

45 fire. 13 And if thy 
foot cause thee to 
stumble, cut it off: 
it is good for thee to 
enter into life halt, 
rather than having 
thy two feet to be 

47 cast into 12 hell. And 
if thine eye cause 
thee to stumble, cast 
it out: it is good for 
thee to enter into the 
kingdom of God with 
one eye, rather than 
having two eyes to 
be cast into 12 hell; 

48 where their worm 
dieth not, and the 
fire is not quenched 
[see Isa. 66:24]. For 

49 every one shall be 
salted with fire 14 [see 

50 Lev.2:13]. Salt is good: 
but if the salt have 
lost its saltness, where¬ 
with will ye season 
it? Have salt in 
yourselves, and be at 
peace one with 
another. 


Matt. 18:6-14 
is good for thee to 
enter into life maim¬ 
ed or halt, rather than 
having two hands or 
two feet to be cast 
into the eternal fire. 


eye 


And if thine 
causeth thee to 
stumble, pluck it out, 
and cast it from thee: 
it is good for thee to 
enter into life with 
one eye, rather than 
having two eyes to 
be cast into the 3 hell 
of fire. 

10 See that ye despise 
not one of these little 
ones; for I say unto 
you, that in heaven 
their angels do al¬ 
ways behold the face 
of my Father which 
12 is in heaven. 4 How 
think ye? if any man 
have a hundred 
sheep,* and one of 
them be gone astray, 
doth he not leave the 
ninety and nine, and 
go unto the moun- 
and seek that 


tains, 

13 which goeth astray? And if so be that he find it, verily I say unto you, 
he rejoiceth over it more than over the ninety and nine which have not 

14 gone astray. Even so it is not 6 the will of ®your Father which is in heaven, 
that one of these little ones should perish. 


1 Gr. greater. 2 Gr. a millstone turned by an ass. 3 Gr. Gehenna of fire. 4 Many authorities, 
some ancient, insert ver. 11 For the Son of man came to save that which was lost. See Luke 19:10. 
8 Gr. a thing willed before your father. « Some ancient authorities read my. 7 Or, teacher. 8 Gr. 
demons. 9 Gr. power. 10 Gr. in name that ye are. 11 Many ancient authorities omit on me. 12 Gr. 
Gehenna. 13 Ver. 44 and 46 (which are identical with ver. 48) are omitted by the best ancient 
authorities. 14 Many ancient authorities add and every sacrifice shall be saUed with salt. See Lev. 
2:13. 18 Gr. lesser. 


* Parable of the Lost Sheep. 

110 







SPECIAL TRAINING OF THE TWELVE AROUND GALILEE § 92 


§92. RIGHT TREATMENT OF A BROTHER WHO HAS 
SINNED AGAINST ONE, AND DUTY OF PA¬ 
TIENTLY FORGIVING A BROTHER (PARABLE 
OF THE UNMERCIFUL SERVANT) 


Matt. 18:15-35 


15 And if thy brother sin Against thee, go, shew him his fault between 

16 thee and him alone: if he hear thee, thou hast gained thy brother. But 
if he hear thee not, take with thee one or two more, that at the mouth 

17 of two witnesses or three every word may be established [see Deut. 19:15]. 
And if he refuse to hear them, tell it unto the 2 church: and if he refuse to 
hear the 2 church also, let him be unto thee as the Gentile and the publican. 

18 Verily I say unto you, What things soever ye shall bind on earth shall be 
bound in heaven: and what things soever ye shall loose on earth shall be 

19 loosed in heaven. Again I say unto you, that if two of you shall agree 
on earth as touching anything that they shall ask, it shall be done for 

20 them of my Father which is in heaven. For where two or three are 
gathered together in my name, there am I in the midst of them. 

21 Then came Peter, and said to him, Lord, how oft shall my brother sin 

22 against me, and I forgive him? until seven times? Jesus saith unto him, 
I say not unto thee, Until seven times; but, Until Seventy times seven. 

23 Therefore is the kingdom of heaven likened* unto a certain king, which 

24 would make a reckoning with his Servants. And when he had begun 
to reckon, one was brought unto him, which owed him ten thousand 

25 6 talents. But forasmuch as he had not wherewith to pay, his lord com¬ 
manded him to be sold, and his wife, and children, and all that he had, 

26 and payment to be made. The Servant therefore fell down and wor¬ 
shipped him, saying, Lord, have patience with me, and I will pay thee all. 

27 And the lord of that Servant, being moved with compassion, released him, 

28 and forgave him the debt. But that Servant went out, and found one 
of his fellow-servants, which owed him a hundred 8 pence: and he laid hold 

29 on him, and took him by the throat, saying, Pay what thou owest. So his 
fellow-servant fell down and besought, him, saying, Have patience with 

30 me, and I will pay thee. And he would not: but went and cast him into 

31 prison, till he should pay that which was due. So when his fellow-servants 
saw what was done, they were exceedingly sorry, and came and told unto 

32 their lord all that was done. Then his lord called him unto him, and 
saith unto him, Thou wicked Servant, I forgave thee all that debt, 7 

33 because thou besoughtest me: shouldest not thou also have had mercy 

34 on thy fellow-servant, even as I had mercy on thee?f And his lord was 
wroth, and delivered him to the tormentors, till he should pay all that 

35 was due. So shall also my heavenly Father do unto you, if ye forgive 
not every one his brother from your hearts. 


i Some ancient authorities omit against thee * Or congregation . « Or seventytjmesand seven 
< Gr bond-servants. 8 This talent was probably worth about $1200. « Gr. bondservant. Or, 

loan. 8 The word in the Greek denotes a coin worth about seventeen cents. 


t ^e a Sng°k t ^a?e n th^S?L^ e $l S.OOO; the servant refused to forgive $17. We might say 
in round numbers, a million, and ten dollars. 


Ill 






§93 SPECIAL TRAINING OF THE TWELVE AROUND GALILEE 


§93. THE MESSIAH’S FOLLOWERS MUST GIVE UP 
EVERYTHING FOR HIS SERVICE 


Matt. 8:19-22 

19 And there came * 1 a scribe, and 
said unto him, 2 Master, I will 
follow thee whithersoever thou 

20 goest. And Jesus saith unto him, 
the foxes have holes, and the 
birds of the heaven have 3 nests; 
but the Son of man hath not 

21 where to lay his head. And an¬ 
other of the disciples saith unto 
him, Lord, suffer me first to go 

22 and bury my father. But Jesus 
saith unto him, Follow me; and 
leave the dead to bury their own 
dead. 


* Gr. one scribe. * Or, 


Luke 9:57-62 

57 And as they went in the way, a 
certain man said unto him, I will 
follow thee whithersoever thou 

58 goest. And Jesus said unto him, 
the foxes have holes, and the 
birds of the heaven have 3 nests; 
but the Son of man hath not 

59 where to lay his head. And he 
said unto another, Follow me. 
But he said, Lord, suffer me first 

60 to go and bury my father. But 
he said unto him, Leave the 
dead to bury their own dead; but 
go thou and publish abroad the 

61 kingdom of God. And another 
also said, I will follow thee, Lord; 
but first suffer me to bid farewell 
to them that are at my house. 

62 But Jesus said unto him, No man, 
having put his hand to the plough, 
and looking back, is fit for the 
kingdom of God 

her. 8 Gr. lodging-places. 


§ 94. THE UNBELIEVING BROTHERS OF JESUS COUNSEL 
HIM TO EXHIBIT HIMSELF IN JUDEA, AND HE 
REJECTS THE ADVICE 

John 7:2-9 

2 Now the feast of the Jews, the feast of tabernacles, was at band. 

3 His brethren therefore said unto him, Depart hence, and go into Judea, 

4 that thy disciples also may behold thy works which thou doest. For no 
man doeth anything in secret, *and himself seeketh to be known openly. 

5 If thou doest these things, manifest thyself to the world. For even his 

6 brethren did not believe on him. Jesus therefore saith unto them, My 

7 time is not yet come; but your time is always ready. The world cannot 
hate you; but me it hateth, because I testify of it, that its works are evil. 

8 Go ye up unto the feast: I go not up 2 yet unto this feast; because my 

9 time is not yet fulfilled. And having said these things unto them, he 
abode still in Galilee. 

1 Some ancient authorities read and seeketh it to be known openly. 2 Many ancient authorities 

omit yet. 


112 




SPECIAL TRAINING OF THE TWELVE AROUND GALILEE §95 


§95. HE GOES PRIVATELY TO JERUSALEM THROUGH 

SAMARIA 


Luke 9:51-56 

51 And it came to pass, when the 
days J were well-nigh come that 
he should be received up, he 
stedfastly set his face to go to Je- 

52 rusalem,* and sent messengers be¬ 
fore his face: and they went, and 
entered into a village of the Sa¬ 
maritans, to make ready for him. 

53 And they did not receive him, 
because his face was as though he 

54 were going to Jerusalem. And 
when his disciples James and 
John saw this, they said, Lord, 
wilt thou that we bid fire to come 
down from heaven, and consume 

55 them [see 2 Kings 1:10-12]P But 
he turned, and rebuked them . 3 

56 And they went to another village. 


John 7:10 

10 But when his brethren were 
gone up unto the feast, then 
went he also up, not publicly, 
but as it were in secret. 


1 Gr. were being fulfilled. 2 Many ancient authorities add, even as Elijah did. 8 Some ancient 
authorities add, and said, Ye know not what manner of spirit ye are of. Some, but fewer, add also 
For the Son of man came not to destroy men's lives, but to save them. 


* See note 10 at end of Harmony for the combination of Luke and John and the three journey- 
ings in Luke toward Jerusalem. 


113 







PART IX 

THE LATER JUDEAN MINISTRY 

.(Probably Tabernacles to Dedication, about three months, in a.d. 29 or 28 
if Ministry only two and a half years in length) 

This ministry is given only by John and Luke. John gives the 
Jerusalem ministry and Luke that in the country of Judea. §§ 96-111. 

§ 96. THE COMING OF JESUS TO THE FEAST OF TABER¬ 
NACLES CREATES INTENSE EXCITEMENT CON¬ 
CERNING THE MESSIAHSHIP 

The attempt of the rulers (i the Jews , the chief priests, and Pharisees ) 
to arrest him. Division of sentiment in the Galilean multitude at 
the feast. Impressions of the Jerusalem populace and the Roman officers 
and of Nicodemus. 

John 7:11-52 

11 The Jews therefore sought him at the feast, and said, Where is he? 

12 And there was much murmuring among the multitudes concerning him. 
Some said, He is a good man; others said, Nay, but he leads the multitude 

13 astray. Yet no one spoke openly concerning him, for fear of the Jews. 

14 But when it was now the midst of the feast Jesus went up into the 

15 temple, and taught. The Jews therefore marvelled, saying, How knoweth 

16 this man letters, having never learned? Jesus therefore answered them, 

17 and said, My teaching is not mine, but his that sent me. If any man 
willeth to do his will, he shall know of the teaching, whether it be of God, 

18 or whether I speak from myself. He that speaketh from himself seeketh 
his own glory: but he that seeketh the glory of him that sent him, the 

19 same is true, and no unrighteousness is in him. Did not Moses give you 
the law, and yet none of you doeth the law? Why seek ye to kill me? 

20 The multitude answered, Thou hast a klevil: who seeketh to kill thee? 

21 Jesus answered and said unto them, I did one work, and ye all 2 marvel. 

22 For this cause hath Moses given you circumcision (not that it is of Moses, 
but of the fathers); and on the sabbath ye circumcise a man [see Gen. 17: 

23 9-14; Lev. 12:1-8]. If a man receiveth circumcision on the sabbath, that the 
law of Moses may not be broken; are ye wroth with me, because I made a 

24 man every whit whole on the sabbath? Judge not according to appear¬ 
ance, but judge righteous judgement. 

25 Some therefore of them of Jerusalem said, Is not this he whom they 

26 seek to kill? And lo, he speaketh openly, and they say nothing unto him. 

27 Can it be that the rulers indeed know that this is the Christ? Howbeit 
we know this man whence he is: but when the Christ cometh, no one 

28 knoweth whence he is. Jesus therefore cried in the temple, teaching 
and saying, Ye both know me, and know whence I am; and I am not 

114 


THE LATER JUDEAN MINISTRY 


§97 


John 7:11-52 

29 come of myself, but he that sent me is true, whom ye know not. I know 

30 him; because I am from him, and he sent me. They sought therefore to 
take him: and no man laid his hands on him, because his hour was not yet 

31 come. But of the multitude many believed on him; and they said, When 
the Christ shall come, will he do more signs than those, which this man 

32 hath done? The Pharisees heard the multitude murmuring these things 
concerning him; and the chief priests and the Pharisees sent officers to 

33 take him. Jesus therefore said, Yet a little while am I with you, and I 

34 go unto him that sent me. Ye shall seek me, and shall not find me: and 

35 where I am, ye cannot come. The Jews therefore said among themselves, 
Whither will this man go that we shall not find him? will he go unto 

36 the Dispersion 3 among the Greeks, and teach the Greeks? What is this 
word that he said, Ye shall seek me, and shall not find me: and where I 
am, ye cannot come? 

37 Now on the last day, the great day of the feast, Jesus stood and cried, 

38 saying, If any man thirst, let him come unto me, and drink. He that be- 
lieveth on me, as the scripture hath said, out of his belly shall flow rivers 

39 of living water. But this spake he of the Spirit, which they that believed 
on him were to receive: 4 for the Spirit was not yet given; because Jesus 

40 was not yet glorified. Some of the multitude therefore, when they heard 

41 these words, said, This is of a truth the prophet. Others said, This is the 
Christ. But some said, What, doth the Christ come out of Galilee? 

42 Hath not the scripture said that the Christ cometh out of the seed of David, 
and from Bethlehem [see 2 Sam. 7:12,17; Mic. 5:2], the village where David 

43 was? So there arose a division in the multitude because of him. And 

44 some of them would have taken him; but no man laid hands on him. 

45 The officers therefore came to the chief priests* and Pharisees; and 

46 they said unto them, Why did ye not bring him? The officers answered, 

47 Never man so spake. The Pharisees therefore answered them, Are ye 

48 also led astray? Hath any of the rulers believed on him, or of the Phari- 

49 sees? But this multitude which knoweth not the law are. accursed. 

50 Nicodemus saith unto them (he that came to him before, being one of 

51 them), Doth our law judge a man, except it first hear from himself and 

52 know what he doeth? They answered and said unto him, Art thou also 
of Galilee? Search, and 5 see that out of Galilee ariseth no prophet. 

i Qr demon. 3 Or, marvel because of this. Moses hath given you circumcision 3 Gr. of. 4 Some 

ancient authorities read far the Holy Spirit was not yet given. 3 Or, see; for out of Galilee, etc. 


§97. STORY OF AN ADULTERESS BROUGHT TO JESUS 
FOR JUDGMENT 


John 7:53 to 8:llf 


53 If 1 And they went every man unto his own house: but Jesus went unto 
2’the mount of Olives. And early in the morning he came again into 


* The Sanhedrin included both Sadducees (chief priests) and Pharisees. Nicodemuswasa mem¬ 

ber of the Sanhedrin and a Pharisee. Now both parties in the Sanhedrin were united against Jesus 
and the purpose was to bring Jesus before the Sanhedrin for trial- , . . . ,, b 

t This paragraph can no longer be considered a part of the Gospel of John, but it is m all proDa 
bility a true story of Jesus, very likely drawn by early students from the coUectu^ ^tEcmt 
published about a.d. 140. See Hovey on John (American Comm, on N. T.). Observe that witnout 
it § 98 goes right on after § 96. 


115 




§98 


THE LATER JUDEAN MINISTRY 


John 7:53 to 8:11 

the temple, and all the people came unto him; and he sat down, and 

3 taught them. And the scribes and the Pharisees bring a woman taken 

4 in adultery; and having set her in the midst, they say unto him, 2 Master, 

5 this woman hath been taken in adultery, in the very act. Now in the law 
Moses commanded us to stone such [see Lev. 20:10; Deut. 22 : 22 - 24 ] : what 

6 then sayest thou of her? And this they said, tempting him, that they 
might have whereof to accuse him.. But Jesus stooped down, and with his 

7 finger wrote on the ground. But when they continued asking him, he 
lifted up himself, and said unto them, He that is without sin among you, 

8 let him first cast a stone at her. And again he stooped down, and with 

9 his finger wrote on the ground. And they, when they heard it, went 
out one by one, beginning from the eldest, even unto the last: and Jesus 

10 was left alone, and the woman, where she was, in the midst. And Jesus 

11 lifted up himself, and said unto her, Woman, where are they? did no man 
condemn thee? And she said, No man, Lord. And Jesus said, Neither 
do I condemn thee: go thy way; from henceforth sin no more.] 

1 Most of the ancient authorities omit John 7:53-8:11. Those which contain it vary much 
from each other. 2 Or, Teacher. 3 Or, trying. 


§98. AFTER THE FEAST OF TABERNACLES IN THE 
TEMPLE JESUS ANGERS THE PHARISEES BY 
CLAIMING TO BE THE LIGHT OF THE WORLD 

John 8:12-20 

12 Again therefore Jesus spake unto them, saying, I am the fight of the 
world: he that followeth me shall not walk in the darkness, but shall 

13 have the fight of fife. The Pharisees therefore said unto him, Thou 

14 bearest witness of thyself; thy witness is not true. Jesus answered and 
said unto them, Even if I bear witness of myself, my witness is true; for 
I know whence I came, and whither I go; but ye know not whence I come, 

15 or whither I go. Ye judge after the flesh; I judge no man. Yea and 

16 if I judge, my judgement is true; for I am not alone, but I and the Father 

17 that sent me. Yea and in your law it is written, that the witness of two 

18 men is true [see Deut. 17:6; 19:15]. I am he that beareth witness of myself, 

19 and the Father that sent me beareth witness of me. They said therefore 
unto him, Where is thy Father? Jesus answered, Ye know neither me, 

20 nor my Father: if ye knew me, ye would know my Father also. These 
words spake he in the treasury, as he taught in the temple: and no man 
took him; because his hour was not yet come. 

§99. THE PHARISEES ATTEMPT TO STONE JESUS 
WHEN HE EXPOSES THEIR SINFULNESS 

Jerusalem, probably in the Temple 
John 8:21-59 

21 He said therefore again unto them, I go away, and ye shall seek me, 

22 and shall die in your sin: whither I go, ye cannot come. The Jews there¬ 
fore said, Will he kill himself, that he saith, Whither I go. ye cannot come? 

116 



THE LATER JUDEAN MINISTRY 


§99 


John 8:21-59 

23 And he said unto them, Ye are from beneath; I am from above: ye are of 

24 this world; I am not of this world. I said therefore unto you, that ye 
shall die in your sins: for except ye believe that T am he, ye shall die in 

25 your sins. They said therefore unto him, Who art thou? Jesus said 
unto them, 2 Even that which I have also spoken unto you from the be- 

26 ginning. I have many things to speak and to judge concerning you: 
howbeit he that sent me is true; and the things which I heard from him, 

27 these speak 1 3 unto the world. They perceived not that he spake to them 

28 of the Father. Jesus therefore said, When ye have lifted up the Son of 
man, then shall ye know that 4 I am he, and that I do nothing of myself, 

29 but as the Father taught me, I speak these things. And he that sent me 
. is with me: he hath not left me alone; for I do always the things that are 

30 pleasing to him. As he spake these things, many believed on him. 

31 Jesus therefore said to those Jews which had believed him, If ye abide 

32 in my word, then are ye truly my disciples; and ye shall know the truth, 

33 and the truth shall make you free. They answered unto him, We be 
Abraham’s seed, and have never yet been in bondage to any man: how 

34 sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, 
I say unto you, Every one that committeth sin is the bondservant of sin. 

35 And the bondservant abideth not in the house for ever: the son abideth 

36 for ever. If therefore the Son shall make you free, ye shall be free indeed. 

37 I know that ye are Abraham’s seed; yet ye seek to kill me, because my 

38 word 5 hath not free course in you. I speak the things which I have seen 
with *my Father; and ye also do the things which ye heard from your 
father. They answered and said unto him, Our Father is Abraham. 

39 Jesus saith unto them, If ye 7 were Abraham’s children, 8 ye would do the 

40 works of Abraham. But now ye seek to kill me, a man that hath told 

41 you the truth, which I heard from God; this did not Abraham. Ye do the 
works of your father. They said unto him, We were not bom of fornica- 

42 tion; we have one Father, even God. Jesus said unto them, If God were 
your Father, ye would love me: for I came forth and am come from God; 

43 for neither have I come of myself, but he sent me. Why do ye not ®under- 

44 stand my speech? Even because ye cannot hear my word. Ye are of 
your father, the devil, and the lusts of your father it is your will to do. 
He was a murderer from the beginning, 10 and stood not in the tmth, be¬ 
cause there is no truth in him. u When he speaketh a lie, he speaketh of 

45 his own: for he is a liar, and the father thereof. But because I say the 

46 truth, ye believe me not. Which of you convicteth me of sin? If I say 

47 truth, why do ye not believe me? He that is of God heareth the words 

48 of God: for this cause ye hear them not, because ye are not of God. The 
Jews answered and said unto him, Say we not well that thou art a Samari- 

49 tan, and hast a 12 devil? Jesus answered, I have not a 12 devil; but I honour 

50 my Father, and ye dishonour me. But I seek not mine own glory: there 

51 is one that seeketh and judgeth. Verily, verily, I say unto you, If a man 

52 keep my word, he shall never see death. The Jews said unto him, Now 
we know that thou hast a 12 devil. Abraham is dead, and the prophets; 
and thou sayest, If a man keep my word, he shall never taste of death. 

53 Art thou greater than our father Abraham, which is dead? and the prophets 

54 are dead: whom makest thou thyself? Jesus answered, If I glorify my¬ 
self, my glory is nothing: it is my Father that glorifieth me: of whom ye 

117 



§100 


THE LATER JUDEAN MINISTRY 


John 8:21:59 

55 say, that he is your God; and ye have not known him: but I know him; 
and if I should say, I know him not, I shall be like unto you, a liar: but 

56 I know him, and keep his word. Your father Abraham rejoiced 13 to see 

57 my day; and he saw it, and was glad. The Jews therefore said unto him, 

58 Thou art not yet fifty years old, and hast thou seen Abraham? Jesus 
said unto them, Verily, verily, I say unto you, Before Abraham 14 was, I 

59 am. They took up stones therefore to cast at him: but Jesus 16 hid himself, 
and went out of the temple. 16 

1 Or, I am. 2 Or, How is it that I even speak to you at allf 8 Gr. into. * Or, I am, or, I am he: 
and I do. 6 Or, hath no place in you. « Or, the Father: do ye also therefore the things which ye heard 
from the Father. 2 Gr. are. 8 Some ancient authorities read ye do the works of Abraham. 9 Or, 
know. 10 Some ancient authorities read standeth. 11 Or, When one speaketh a lie, he speaketh of 
his own; for his father also is a liar. 12 Gr. demon. 13 Or, that he should see. 11 Gr.. was born. 16 Or, 
was hidden, and went, etc. Many ancient authorities add and going through the midst of them went 
his way, and so passed by. 

§ 100. JESUS HEALS A MAN BORN BLIND WHO OUT¬ 
WITS THE PHARISEES. THE RULERS FORBID 
THE RECOGNITION OF JESUS AS THE MESSIAH. 
THE CONVERSION OF THE HEALED MAN 

Jerusalem 
John 9:1-41 

1, 2 And as he passed by, he saw a man blind from his birth. And his 
disciples asked him, saying, Rabbi, who did sin, this man, or his parents, 

3 that he should be born blind? Jesus answered, Neither did this man sin, 
nor his parents: but that the works of God should be made manifest in 

4 him. We must work the works of him that sent me, while it is day: 

5 the night cometh, when no man can work. When I am in the world, 

6 I am the light of the world. When he had thus spoken, he spat on the 
ground, and made clay of the spittle, and Anointed his eyes with the clay, 

7 and said unto him, Go, wash in the pool of Siloam (which is by inter- 

8 pretation, Sent). He went away therefore, and washed, and came seeing. 
The neighbours therefore, and they which saw him aforetime, that he was 

9 a beggar, said, Is not this he that sat and begged? Others said, It is he: 

10 others said, No, but he is like him. He said, I am he. They said there- 

11 fore unto him, How then were thine eyes opened? He answered, the man 
that is called Jesus made clay, and anointed mine eyes, and said unto 
me, Go to Siloam, and wash: so I went away and washed, and I received 

12 sight. And they said unto him, Where is he? He saith, I know not. 

13, 14 They bring to the Pharisees him that aforetime was blind. Now 
it was the sabbath on the day when Jesus made the clay, and opened his 

15 eyes. Again therefore the Pharisees also asked him how he received his 
sight. And he said unto them, He put clay upon mine eyes, and I washed, 

16 and do see. Some therefore of the Pharisees said, This man is not from God, 
because he keepeth not the sabbath. But others said, How can a man 

17 that is a sinner do such signs? And there was a division among them. 
They say therefore unto the blind man again, What sayest thou of him, 

18 in that he opened thine eyes? And he said, He is a prophet. The Jews 
therefore did not believe concerning him, that he had been blind, and had 

118 




THE LATER JUDEAN MINISTRY 


§101 


John 9:1-41 

received his sight, until they called the parents of him that had received 

19 his sight, and asked them, saying, Is this your son, who ye say was born 

20 blind? how then doth he now see? His parents answered and said, We 

21 know that this is our son, and that he was born blind: but how he now 
seeth, we know not; or who opened his eyes, we know not; ask him; he is of 

22 age; he shall speak for himself. These things said his parents, because 
they feared the Jews: for the Jews had agreed already, that if any man 
should confess him to be Christ, he should be put out of the synagogue. 

23 Therefore said his parents, He is of age; ask him. So they called the 

24 second time the man that was blind, and said unto him, Give glory to 

25 God: we know that this man is a sinner. He therefore answered, Whether 
he be a sinner, I know not: one thing I know, that, whereas I was blind, 

26 now I see. They said therefore unto him, What did he to thee? how 

27 opened he thine eyes? He answered them, I told you even now, and ye 
did not hear: wherefore would ye hear it again? would ye also become his 

28 disciples? And they reviled him, and said, Thou art his disciple, but we 

29 are disciples of Moses. We know that God hath spoken unto Moses: 

30 but as for this man, we know not whence he is. The man answered and 
said unto them, Why, herein is the marvel, that ye know not whence he is, 

31 and yet he opened mine eyes. We know that God heareth not sinners: 
but if any man be a worshipper of God, and do his will, him he heareth. 

32 Since the world began it was never heard that any one opened the eyes of 

33 a man bom blind. If this man were not from God, he could do nothing. 

34 They answered and said unto him, Thou wast altogether born in sins, 
and dost thou teach us? And they cast him out. 

35 Jesus heard that they had cast him out; and finding him, he said, 

36 Dost thou believe on 2 the Son of God? He answered and said, And who 

37 is he, Lord, that I may believe on him? Jesus said unto him, Thou hast 

38 both seen him, and he it is that speaketh with thee. And he said, Lord, 

39 I believe. And he worshipped him. And Jesus said, For judgement came 
I into this world, that they which see not may see; and that they which 

40 see may become blind. Those of the Pharisees which were with him 

41 heard these things, and said unto him, Are we also blind? Jesus said unto 
them, If ye were blind, ye would have no sin: but now ye say, We see: 
your sin remaineth. 

1 Or, and with the clay thereof anointed his eyes. 2 Many ancient authorities read the Son of man. 

§101. IN THE PARABLE (ALLEGORY) OF THE GOOD 
SHEPHERD JESUS DRAWS THE PICTURE OF 
THE HOSTILE PHARISEES AND INTIMATES 
THAT HE IS GOING TO DIE FOR HIS FLOCK 
AND COME TO LIFE AGAIN 

Jerusalem 
John 10:1-21 

1 Verily, verily, I say unto you, He that entereth not by the door into the 
fold of the sheep, but climbeth up some other way, the same is a thief 

2 and a robber. But he that entereth in by the door is J the shepherd of the 

119 



§102 


THE LATER JUDEAN MINISTRY 


John 10:1-21 

3 sheep. To him the porter openeth; and the sheep hear his voice: and 

4 he calleth his own sheep by name, and leadeth them out. When he hath 
put forth all his own, he goeth before them, and the sheep follow him: 

5 for they know his voice. And a stranger will they not follow, but will 

6 flee from him: for they know not the voice of strangers. This 2 parable 
spake Jesus unto them: but they understood not what things they were 
which he spake unto them. 

7 Jesus therefore said unto them again, Verily, verily, I say unto you, 

8 I am the door of the sheep. All that came before me are thieves and 

9 robbers: but the sheep did not hear them. I am the door: by me if any 
man enter in, he shall be saved, and shall go in and go out, and shall 

10 find pasture. The thief cometh not, but that he may steal, and kill, and 
destroy: I came that they may have life, and may 8 have it abundantly. 

11 I am the good shepherd: the good shepherd layeth down his life for the 

12 sheep. He that is a hireling, and not a shepherd, whose own the sheep 
are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, and 

13 the wolf snatcheth them, and scattereth them: he fleeth because he is a 

14 hireling, and careth not for the sheep. I am the good shepherd; and I 

15 know mine own, and mine own know me, even as the Father knoweth 
me, and I know the Father; and I lay down my life for the sheep. 

16 And other sheep I have, which are not of this fold [see Ezek. 84:88; 37:84 ]: 
them also I must 4 bring, and they shall hear my voice; and ®they shall 

17 become one flock, one shepherd. Therefore doth the Father love me, be- 

18 cause I lay down my life, that I may take it again. No one 6 taketh it 
away from me, but I lay it down of myself. I have 7 power to lay it down, 
and I have 7 power to take it again. This commandment received I from 
my Father. 

19 There arose a division again among the Jews because of these words. 

20 And many of them said, He hath a 8 devil, and is mad; why hear ye him? 

21 Others said, These are not the sayings of one possessed with a 8 devil. 
Can a 8 devil open the eyes of the blind? 

1 Or, a shepherd. 2 Or, proverb. 8 Or, have abundance. * Or, lead. 8 Or, there shall be one flock. 
« Some ancient authorities read took it away. 2 Or, right. 8 Gr. demon. 

In §§ 100-110 we have matters given by Luke only , which 'probably 
occurred in Judea. Several of them are similar to events and dis¬ 
courses of the ministry in Galilee , given by Matthew and Mark * 


§ 102. MISSION OF THE SEVENTY. CHRIST’S JOY IN 
THEIR WORK ON THEIR RETURN 


(Compare Mission of the Twelve in § 69.) 
Probably in Judea 


Luke 10:1-24 


1 Now after these things the Lord appointed seventy 1 others, and sent 
them two and two before his face into every city and place, whither he 


* Observe that here, as in previous portions of the history, we possess only a few specimens from 

what must have been the great mass of our Lord’s domes and savines 


our Lord’s doings and sayings. 


120 




THE LATER JUDEAN MINISTRY § 102 


Luke 10:1-24 

2 himself was about to come. And he said unto them, The harvest is 
plenteous, but the labourers are few: pray ye therefore the Lord of the 

3 harvest, that he send forth labourers into his harvest. Go your ways: 

4 behold, I send you forth as lambs in the midst of wolves. Carry no purse, 

5 no wallet, no shoes; and salute no man on the way. And into whatsoever 

6 house ye shall 2 enter, first say, Peace be to this house. And if a son of 

7 peace be there, your peace shall rest upon 3 him: but if not, it shall turn to 
you again. And in that same house remain, eating and drinking such 

8 things as they give: for the labourer is worthy of his hire. Go not from 
house to house. And into whatsoever city ye enter, and they receive 
you, eat such things as are set before you: and heal the sick that are 

9 therein, and say unto them, The kingdom of God is come nigh unto you. 

10 But into whatsoever city ye shall enter, and they receive you not, go out 

11 into the streets thereof and say, Even the dust from your city, that 
cleaveth to our feet, we do wipe off against you: howbeit know this, that 

12 the kingdom of God is come nigh. I say unto you, It shall be more toler- 

13 able in that day for Sodom, than for that city [see Gen. 19:24-]. Woe unto 
thee, Chorazin! woe unto thee, Bethsaida! for if the 4 mighty works had 
been done in Tyre and Sidon, which were done in you, they would have 

14 repented long ago, sitting in sackcloth and ashes.. Howbeit it shall be 
more tolerable for Tyre and Sidon in the judgement, than for you. 

15 And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt 

16 be brought down unto Hades [see Isa. 14:18-15]. He that heareth you 
heareth me; and he that rejecteth you rejecteth me; and he that rejecteth 
me rejecteth him that sent me. 

17 And the seventy returned with joy, saying, Lord, even the ®devils are 

18 subject unto us in thy name. And he said unto them, I beheld Satan 

19 fallen as lightning from heaven. Behold, I have given you authority 
to tread upon serpents and scorpions, and over all the power of the 

20 enemy: and nothing shall in any wise hurt you. Howbeit in this rejoice 
not, that the spirits are subject unto you; but rejoice that your names are 
written in heaven. 

21 In that same hour he rejoiced fin the Holy Spirit, and said, I 7 thank 
thee, 0 Father, Lord of heaven and earth, that thou didst hide these 
things from the wise and understanding, and didst reveal them unto 

22 babes: yea, Father; 8 for so it was well-pleasing in thy sight. All things 
have been delivered unto me of my Father: and no one knoweth who 
the Son is, save the Father; and who the Father is, save the Son, and 

23 he to whomsoever the Son willeth to reveal him. _ And turning to the 
disciples, he said privately, Blessed are the eyes which see the things that 

24 ye see: for I say unto you, that many prophets and kings desired to see 
the things which ye see, and saw them not: and to hear the things which 
ye hear, and heard them not. 

1 Many ancient authorities add and two; and so in verse 17. 2 Or, enter first, say. 8 Or, it. 4 Gr. 

powers. * Gr. demons. «Or, by. 7 Or, praise. 8 Or, that. 


121 




§103 


THE LATER JUDEAN MINISTRY 


§103. JESUS ANSWERS A LAWYER’S QUESTION AS TO 
ETERNAL LIFE, GIVING THE PARABLE OF THE 
GOOD SAMARITAN 

Probably in Judea 
Luke 10:25-37 

25 And behold, a certain lawyer stood up and tempted him, saying, 

26 J Master, what shall I do to inherit eternal life? And he said unto him, 

27 What is written in the law? how readest thou? And he answering said, 
Thou shalt love the Lord thy God 2 with all thy heart, and with all thy 
soul, and with all thy strength, and with all thy mind; and thy neighbour 

28 as thyself [ see Deut. 6:5; Lev. 19:18]. And he said unto him, Thou hast 

29 answered right: do this, and thou shalt live [see Lev. 18:5 ]. But he, desiring 

30 to justify himself, said unto Jesus, And who is my neighbour? Jesus 
made answer and said, A certain man was going down from Jerusalem to 
Jericho; and he fell among robbers, which both stripped him and beat 

31 him, and departed, leaving him half dead. And by chance a certain 
priest was going down that way: and when he saw him, he passed by 

32 on the other side. And in like manner a Levite also, when he came to 

33 the place, and saw him, passed by on the other side. But a certain 
Samaritan, as he journeyed, came where he was: and when he saw him, 

34 he was moved with compassion, and came to him, and bound up his 
wounds, pouring on them oil and wine; and he set him on his own beast, and 

35 brought him to an inn, and took care of him. And on the morrow he took 
out two 3 pence, and gave them to the host, and said, Take care of him; 
and whatsoever thou spendest more, I, when I come back again, will 

36 repay thee. Which of these three, thinkest thou, proved neighbour to 

37 him that fell among the robbers? And he said, He that shewed mercy on 
him. And Jesus said unto him, Go, and do thou likewise. 

1 Or, Teacher. 2 Gr. from. 9 The word in the Greek denotes a coin worth about seventeen cents. 

§ 104. JESUS THE GUEST OF MARTHA AND MARY 

Bethany, near Jerusalem* 

Luke 10:38-42 

38 Now as they went on their way, he entered into a certain village: 
and a certain woman named Martha received him into her house. 

39 And she had a sister called Mary, which also sat at the Lord’s feet, and 

40 heard his word. But Martha was Numbered about much serving; and 
she came up to him, and said, Lord, dost thou not care that my sister 
did leave me to serve alone? bid her therefore that she help me. 

41 But the Lord answered and said unto her, 2 Martha, Martha, thou art 

42 anxious and troubled about many things: 3 but one thing is needful: for 
Mary hath chosen the good part, which shall not be taken away from her. 

1 Gr. distracted. 2 A few ancient authorities read, Martha, Martha, thou art troubled; Ma^u 

hath chosen, etc. 3 Many ancient authorities read but few things are needful, or one. 


* There was another Bethany beyond Jordan (John 1:28, § 26). We shall see Jesus in Bethany 
near Jerusalem again (John 12:1-8). It was his Jerusalem home in the early days of Passion Week 

122 





THE LATER JUDEAN MINISTRY 


§106 


§105. JESUS AGAIN GIVES A MODEL OF PRAYER 
(COMP. § 54), AND ENCOURAGES HIS DISCIPLES 
TO PRAY. PARABLE OF THE IMPORTUNATE 
FRIEND 

Probably in Judea 
Luke 11:1-13 

1 And it came to pass, as he was praying in a certain place, that when 
he ceased, one of his disciples said unto him, Lord, teach us to pray, even 

2 as John also taught his disciples. And he said unto them, When ye pray, 

3 say, father, Hallowed be thy Name. Thy kingdom come. 2 Give us 

4 day by day 3 our daily bread. And forgive us our sins; for we ourselves 
also forgive every one that is indebted to us. And bring us not into 
temptation 4 .* 

5 And he said unto them, Which of you shall have a friend, and shall go 
unto him at midnight, and say to him, Friend, lend me three loaves; for 

6 a friend of mine is come to me from a journey, and I have nothing to set 

7 before him; and he from within shall answer and say, Trouble me not: 
the door is now shut, and my children are with me in bed; I cannot rise 

8 and give thee? I say unto you, Though he will not rise and give him, 
because he is his friend, yet because of his importunity he will arise and 

9 give him 6 as many as he needeth. And I say unto you, Ask, and it shall 
be given you; seek, and ye shall find; knock, and it shall be opened unto 

10 you. For every one that asketh receiveth; and he that seeketh findeth; 

11 and to him that knocketh it shall be opened. And of which of you that 
is a father shall his son ask a 6 loaf, and he give him a stone? or a fish, and 

12 he for a fish give him a serpent? Or if he shall ask an egg, will he give 

13 him a scorpion? If ye then, being evil, know how to give good gifts unto 
your children, how much more shall your heavenly Father give the Holy 
Spirit to them that ask him? 

1 Many ancient authorities read Our Father, which art in heaven. See Matt. 6:9. * Many ancient 

authorities add Thy will be done, as in heaven, so on earth. See Matt. 6:10. 3 Gr. our bread for the 

coming day. * Many ancient authorities add but deliver us from the evil one (or, from evil). See Matt. 

6:13. 3 Or, whatsoever things. * Some ancient authorities omit a loaf, and he gave him a stonef or. 

§106. BLASPHEMOUS ACCUSATION OF LEAGUE WITH 

BEELZEBUB 

(Compare § 61) f 
Probably in Judea 
Luke 11:14-36 

14 And he was casting out a J devil which was dumb. And it came to pass, 
when the ^evil was gone out, the dumb man spake; and the multitudes 


* The language here is different from that in Matt. 6 (§ 54), but the ideas are the same. 
Evidently the disciples were slow to learn Christ’s teaching about prayer. 

t It is perfectly natural that the blasphemous accusation made in Galilee (§ 61), and probably 
more than once (§ 68, Matt. 9:34), should be repeated a year or so afterward in Judea or Perea, 

123 




§106 


THE LATER JUDEAN MINISTRY 


Luke 11:14-36 

15 marvelled. But some of them said, 2 By Beelzebub the prince of the 

16 devils casteth he out devils. And others, tempting him, sought of him 

17 a sign from heaven. But he, knowing their thoughts, said unto them, 
Every kingdom divided against itself is brought to desolation; 4 and a 

18 house divided against a house falleth. And if Satan also is divided against 
himself, how shall his kingdom stand? because ye say that I cast out 

19 3 devils 2 by Beelzebub. And if 1 2 by Beelzebub cast out 3 devils, by whom 

20 do your sons cast them out? therefore shall they be your judges. But if 
I by the finger of God cast out devils, then is the kingdom of God come 

21 upon you. When the strong man fully armed guardeth his own court, 

22 his goods are in peace: but when a stronger than he shall come upon him, 
and overcome him, he taketh from him his whole armour wherein he 

23 trusted, and divideth his spoils. He that is not with me is against me; and 

24 he that gathereth not with me scattereth. The unclean spirit when 
6 he is gone out of the man, passeth through waterless places, seeking 
rest; and finding none, ®he saith, I will turn back unto my house whence 

25 I came out. And when he is come, 6 he findeth it swept and garnished. 

26 Then goeth 6 he, and taketh to him seven other spirits more evil than 
6 himself; and they enter in and dwell there: and the last state of that man 
becometh worse than the first. 

27 And it came to pass, as he said these things, a certain woman out of 
the multitude lifted up her voice, and said unto him, Blessed is the 

28 womb that bare thee, and the breasts which thou didst suck. But 
he said, Yea rather, blessed are they that hear the word of God, and 
keep it. 

29 And when the multitudes were gathering together unto him, he began 
to say, This generation is an evil generation: it seeketh after a sign; and 
there shall no sign be given to it but the sign of Jonah [see Jonah 8:l-4\. 

30 For even as Jonah became a sign unto the Ninevites, so shall also the 

31 Son of man be to this generation. The queen of the south shall rise up 
in the judgement with the men of this generation, and shall condemn 
them: for she came from the ends of the earth to hear the wisdom of 

32 Solomon [see 1 Kings 10:1-8 ]; and behold, 7 a greater than Solomon is here. 
The men of Nineveh shall stand up in the judgement with this generation 
and shall condemn it: for they repented at the preaching of Jonah [see Jonah 
8:5-10 J; and behold, 7 a greater than Jonah is here. 

33 No man, when he hath lighted a lamp, putteth it in a cellar, neither 
under the bushel, but on the stand, that they which enter in may see 

34 the light. The lamp of thy body is thine eye: when thine eye is single, 
thy whole body also is full of light; but when it is evil, thy body also is full of 

35 darkness. Look therefore whether the light that is in thee be not darkness. 

36 If therefore thy whole body be full of light, having no part dark, it shall 


and that Jesus should make substantially the same argument in reply. This sort of thing occurs 
to every travelling religious teacher. Our Lord does not here give the solemn warning that such 
an accusation is really blaspheming against the Holy Spirit, and is unpardonable. (See Luke 
12:10.) And the subsequent occurrences are quite different in the two cases. In § 04 he afterwards 
goes out by the lake-side and gives the great group of parables, presently explaining some of them 
to the disciples in a house, and then crosses the lake to Gerasa, etc. Here in § 107 he breakfasts 
with a Pharisee, and utters such solemn woes against the Pharisees as are found only in the closing 
months of his ministry, and then gives to vast multitudes a series of instructions wholly unlike 
the great group of parables. So it is quite unsuitable to identify this occurrence with that of § 61 

124 





THE LATER JUDEAN MINISTRY 


§107 


Luke 11:14-36 

be wholly full of light, as when the lamp with its bright shining doth give 
the light. 

1 Gr. demon. * Or, »». * Gr. demons. 4 Or, and house falletk upon house. 5 Or, it. « Or, itself. 
8 Gr. more than. 


§107. WHILE BREAKFASTING WITH A PHARISEE, 
JESUS SEVERELY DENOUNCES THE PHARISEES 
AND LAWYERS, AND EXCITES THEIR ENMITY 


Probably in Judea 


Luke 11:37-54 

37 Now as he spake, a Pharisee asketh him to J dine with him: and he went 

38 in, and sat down to meat. And when the Pharisee saw it, he marvelled 

39 that he had not washed before dinner. And the Lord said unto him, 
Now do ye Pharisees cleanse the outside of the cup and of the platter; 

40 but your inward part is full of extortion and wickedness. Ye foolish ones, 

41 did not he that made the outside make the inside also? Howbeit give for 
alms those things which 2 are within; and behold, all things are clean 
unto you. 

42 But woe unto you Pharisees! for ye tithe mint and rue and every herb, 
and pass over judgement and the love of God [see Lev. 27:30; Mic. 6:8]: but 

43 these ought ye to have done, and not to leave the other undone. Woe 
unto you Pharisees! for ye love the chief seats in the synagogues, and the 

44 salutations in the marketplaces. Woe unto you! for ye are as the tombs 
which appear not, and the men that walk over them know it not. 

45 And one of the lawyers answering saith unto him, 3 Master, in saying 

46 this thou reproachest us also. And he said, Woe unto you lawyers also! 
for ye lade men with burdens grievous to be borne, and ye yourselves 

47 touch not the burdens with one of your fingers. Woe unto you! for ye 

48 build the tombs of the prophets, and your fathers killed them. So ye are 
witnesses and consent unto the works of your fathers: for they killed them, 

49 and ye build their tombs. Therefore also said the wisdom of God, I will 

50 send unto them prophets and apostles; and some of them they shall kill 
and persecute; that the blood of all the prophets, which was shed from 

51 the foundation of the world, may be required of this generation; from the 
blood of Abel unto the blood of Zachariah [see Gen. 4~'8; 2 Chron. 24:20-21 ], 
who perished between the altar and the 4 sanctuary: yea, I say unto you, 

52 it shall be required of this generation. Woe unto you lawyers! for ye 
took away the key of knowledge: ye entered not in yourselves, and them 
that were entering in ye hindered. 

53 And when he was come out from thence, the scribes and the Pharisees 
began to 6 press upon him vehemently, and to provoke him to speak of 

54 6 many things; laying wait for him, to catch something out of his mouth. 


1 Gr. breakfast. 
him. • Or, more. 


2 Or, ye can. 8 Or, Teacher. 4 Gr. house. 8 Or, set themselves vehemently against 


125 



§108 


THE LATER JUDEAN MINISTRY 


§108. HE SPEAKS TO HIS DISCIPLES AND A VAST 
THRONG, ABOUT HYPOCRISY, COVETOUSNESS 
(PARABLE OF THE RICH FOOL), WORLDLY 
ANXIETIES, WATCHFULNESS (PARABLE OF THE 
WAITING SERVANTS, AND OF THE WISE STEW¬ 
ARD), AND HIS OWN APPROACHING PASSION* 

Probably in Judea 
Luke 12 

1 In the mean time, when J the many thousands of the multitude were 
gathered together, insomuch that they trode one upon another, he began 
to 2 say unto his disciples first of all, Beware ye of the leaven of the Phari- 

2 sees, which is hypocrisy. But there is nothing covered up; that shall 

3 not be revealed: and hid, that shall not be known. Wherefore whatsoever 
ye have said in the darkness shall be heard in the light; and what ye have 
spoken in the ear in the inner chambers shall be proclaimed upon the 

4 housetops. And I say unto you my friends, Be not afraid of them which 

5 kill the body, and after that have no more that they can do. But I will 
warn you whom ye shall fear: Fear him, which after he hath killed hath 

6 s power to cast into 4 hell; yea, I say unto you, Fear him. Are not five 
sparrows sold for two farthings? and not one of them is forgotten in the 

7 sight of God. But the very hairs of your head are all numbered. Fear 

8 not: ye are of more value than many sparrows. And I say unto you, 
Every one who shall confess 6 me before men, 6 him shall the Son of man also 

9 confess before the angels of God: but he that denieth me in the presence 

10 of men shall be denied in the presence of the angels of God. And every 
one who shall speak a word against the Son of man, it shall be forgiven 
him: but unto him that blasphemeth against the Holy Spirit it shall not 

11 be forgiven. And when they bring you before the synagogues, and the 
rulers, and the authorities, be not anxious how or what ye shall answer, 

12 or what ye shall say: for the Holy Spirit shall teach you in that very 
hour what ye ought to say. 

13 And one out of the multitude said unto him, ’Master, bid my brother 

14 divide the inheritance with me. But he said unto him, Man, who made 

15 me a judge or a divider over you? And he said unto them, Take heed, 
and keep yourselves from all covetousness: 8 for a man’s life consisteth 

16 not in the abundance of the things which he possesseth. And he spake 

17 a parable unto them, saying, The ground of a certain rich man brought 
forth plentifully: and he reasoned within himself, saying, What shall I do, 

18 because I have not where to bestow my fruits? And he said, This will 
I do: I will pull down my barns, and build greater; and there will I bestow 

19 all my corn and my goods. And I will say to my 9 soul, 9 Soul, thou hast 
much goods laid up for many years; take thine ease, eat, drink, be merry. 

20 But God said unto him, Thou foolish one, this night 10 is thy 9 soul required 


* Here we have a series of discourses to the disciples (1-12), to one of the crowd (13-21), to the 
disciples ( 22-40), to Peter (41-53), to the multitudes (54-59). The constant interruption is typical 
of the teaching of Jesus. This address, as often, repeats some of Christ’s favorite sayings. 

Besides the Parable of the Rich Fool (12:16-21) note those of the Waiting Servants (37-40) and 
of the Wise Steward (42-48). 


126 




THE LATER JUDEAN MINISTRY 


§108 


Luke 12 

21 of thee; and the things which thou hast prepared, whose shall they be? 
So is he that layeth up treasure for himself, and is not rich toward God. 

22 And he said unto his disciples, Therefore I say unto you, Be not anxious 
for your n life, what ye shall eat; nor yet for your body, what ye shall put 

23 on. For the “life is more than the food, and the body than the raiment. 

24. Consider the ravens, that they sow not, neither reap; which have no 

store-chamber nor barn; and God feedeth them: of how much more 

25 value are ye than the birds! And which of you by being anxious can 

26 add a cubit unto his “stature? If then ye are not able to do even that 

27 which is least, why are ye anxious concerning the rest? Consider the 
lilies, how they grow: they toil not, neither do they spin; yet I say unto 
you, Even Solomon in all his glory was not arrayed like one of these. 

28 But if God doth so clothe the grass in the field, which to-day is, and to¬ 
morrow is cast into the oven; how much more shall he clothe you, 0 ye 

29 of.little faith? And seek not ye what ye shall eat, and what ye shall 

30 drink, neither be ye of doubtful mind. For all these things do the nations 
of the world seek after: but your Father knoweth that ye have need of 

31 these things. Howbeit seek ye “his kingdom, and these things shall be 
added unto you. Fear not, little flock; for it is your Father’s good pleas- 

33 ure to give you the kingdom. Sell that ye have, and give alms; make 
for yourselves purses which wax not old, a treasure in the heavens that 

34 faileth not, where no thief draweth near, neither moth destroyeth. For 
where your treasure is, there will your heart be also. 

35,36 Let your loins be girded about, and your lamps burning; and be 
ye yourselves like unto men looking for their lord, when he shall return 
from the marriage feast; that, when he cometh and knocketh, they may 

37 straightway open unto him. Blessed are those “servants, whom the lord 
when he cometh shall find watching: verily I say unto you, that he shall 
gird himself, and make them sit down to meat, and shall come and serve 

38 them. And if he shall come in the second watch, and if in the third, and 

39 find them so, blessed are those servants. “But know this, that if the master 
of the house had known in what hour the thief was coming, he would have 

40 watched, and not have left his house to be “broken through. Be ye also 
ready: for in an hour that ye think not the Son of man cometh. 

41 And Peter said, Lord, speakest thou this parable unto us, or even unto 

42 all? And the Lord said, Who then is “the faithful and wise steward, 
whom his lord shall set over his household, to give them their portion 

43 of food in due season? Blessed is that “servant, whom his lord when he 

44 cometh shall find so doing. Of a truth I say unto you, that he will set 

45 him over all that he hath. But if that “servant shall say in his heart, 
My lord delayeth his coming; and shall begin to beat the menservants 
and the maidservants, and to eat and drink, and to be drunken; the 

46 lord of that “servant shall come in a day when he expecteth not, and in 
an hour when he knoweth not, and shall “cut him asunder, and appoint 

47 his portion with the unfaithful. And that “servant, which knew his 
lord’s will, and made not ready, nor did according to his will, shall be 

48 beaten with many stripes; but he that knew not, and did things worthy 
of stripes, shall be beaten with few stripes. And to whomsoever much 
is given, of him shall much be required: and to whom they commit much, 
of him will they ask the more. 


127 



§109 


THE LATER JUDEAN MINISTRY 


Luke 12 

49 I came to cast fire upon the earth; and what will I, if it is already 

50 kindled? But I have a baptism to be baptized with; and how am I 

51 straitened till it be accomplished! Think ye that I am come to give 

52 peace in the earth? I tell you, Nay; but rather division: for there shall 
be from henceforth five in one house divided, three against two, and two 

53 against three [see Mic. 7:6]. They shall be divided, father against son, 
and son against father; mother against daughter, and daughter against 
her mother; mother in law against her daughter in law, and daughter in 
law against her mother in law. 

54 Ana he said to the multitudes also, When ye see a cloud rising in the 
west, straightway ye say, There cometh a shower; and so it cometh to 

55 pass. And when ye see a south wind blowing, ye say, There will be a 

56 “scorching heat; and it cometh to pass. Ye hypocrites, ye know how to 
21 interpret the face of the earth and the heaven; but how is it that ye know 

57 not how to 21 interpret this time? And why even of yourselves judge ye 

58 not what is right? For as thou art going with thine adversary before the 
magistrate, on the way give diligence to be quit of him; lest haply he 
hale thee unto the judge, and the judge shall deliver thee to the “officer, 

59 and the “officer shall cast thee into prison. I say unto thee, Thou shalt 
by no means come out thence, till thou have paid the very last mite. 

1 Gr. the myriads of. 2 Or, say unto his disciples, First of all beware ye. 3 Or, authority. 4 Gr. 

Gehenna. 5 Gr. in me. • Gr. in him. 7 Or, Teacher. 8 Gr. for not in a man's abundance consisteth 

his life, from the things which he possesseth. 9 Or, life. 10 Gr. they require thy soul. 11 Or, soul. 12 Or, 

age. 13 Many ancient authorities read the kingdom of God. 14 Gr. bondservants. 15 Or, But this ye 

know. 1# Or, digged through. 17 Or, the faithful steward, the wise man whom, etc. 18 Gr. bondservant. 

18 Or, severely scourge him. 20 Or, hot wind. 21 Gr. prove. 22 Gr. exactor. 


§109. ALL MUST REPENT OR PERISH (TWO CURRENT 
TRAGEDIES); PARABLE OF THE BARREN FIG TREE 

Probably in Judea 
Luke 13:1-9 

1 Now there were some present at that very season which told him of 
the Galileans, whose blood Pilate had mingled with their sacrifices. 

2 And he answered and said unto them, Think ye that these Galileans were 
sinners above all the Galileans, because they have suffered these things? 

3 I tell you, Nay: but, except ye repent, ye shall all in like manner perish. 

4 Or those eighteen, upon whom the tower in Siloam fell, and killed them, 
think ye that they were offenders above all the men that dwell in Jeru- 

5 salem? I tell you, Nay: but, except ye repent, ye shall all likewise perish. 

6 And he spake this parable; A certain man had a fig tree planted in his 

7 vineyard; and he came seeking fruit thereon, and found none. And he 
said unto the vinedresser, Behold, these three years I come seeking fruit 
on this fig tree, and find none: cut it down; why doth it also cumber the 

8 ground? And he answering saith unto him, Lord, let it alone this year 

9 also, till I shall dig about it, and dung it: and if it bear fruit thenceforth, 
well; but if not, thou shalt cut it down. 

1 Gr. debtors. 

128 



THE LATER JUDEAN MINISTRY 


§111 


§110. JESUS HEALS A CRIPPLED WOMAN ON THE 
SABBATH AND DEFENDS HIMSELF AGAINST 
THE RULER OF THE SYNAGOGUE (COMP. §§ 49 
TO 51 AND 114). REPETITION OF THE PARABLES 
OF THE MUSTARD SEED AND OF THE LEAVEN 

Luke 13:10-21 

10 And he was teaching in one of the synagogues on the sabbath day. 

11 And behold, a woman which had a spirit of infirmity eighteen years; 

12 and she was bowed together, and could in no wise lift herself up. And 
when Jesus saw her, he called her, and said to her, Woman, thou art 

13 loosed from thine infirmity. And he laid his hands upon her: and im- 

14 mediately she was made straight, and glorified God. And the ruler of 
the synagogue, being moved with indignation because Jesus had healed 
on the sabbath [see Ex. 20:8-11; Deut. 5:12-15 ], answered and said to 
the multitude, There are six days in which men ought to work: in them 

15 therefore come and be healed, and not on the day of the sabbath. But the 
Lord answered him, and said. Ye hypocrites, doth not each one of you on 
the sabbath loose his ox or his ass from the 1 staH, and lead him away to 

16 watering? And ought not this woman, being a daughter of Abraham, 
whom Satan had bound, lo, these eighteen years, to have been loosed from 

17 this bond on the day of the sabbath? And as he said these things, all 
his adversaries were put to shame: and all the multitude rejoiced for all 
the glorious things that were done by him. 

18 He said therefore, Unto what is the kingdom of God like? and where- 

19 unto shall I liken it? It is like unto a grain of mustard seed, which a 
man took, and cast into his own garden; and it grew, and became a tree; 
and the birds of the heaven lodged in the branches thereof [see Dan. 4: 

20 10-12; 20-22]. And again he said, Whereunto shall I liken the king- 

21 dom of God? It is like unto leaven, which a woman took and hid in three 
2 measures of meal, till it was all leavened. 

1 Gr. manger. * The word in the Gr. denotes the Hebrew seah, a measure containing nearly a 

peck and a half (cf. in Matt. 13:33). 

Here again the Gospel of John takes us up, and carries its to Jerusalem, 

and then to Perea. 


§111. AT THE FEAST OF DEDICATION, JESUS WILL 
NOT YET OPENLY SAY THAT HE IS THE MES¬ 
SIAH. THE JEWS TRY TO STONE HIM 


Jerusalem 
John 10:22-39 


22 A.nd it was the feast of the dedication at Jerusalem:* it was winter; 

23 and Jesus was walking in the temple in Solomon’s porch. The Jews 


* Some scholars think that the events in John 9 and 10:1-21 belong to the time of the feast of 

dedication rather than soon after tabernacles. But the language of John 10:24 seems to call for 
an interval. 


129 




§111 


THE LATER JUDEAN MINISTRY 


John 10:22-39 

24 therefore came round about him, and said unto him, How long dost thou 

25 hold us in suspense? If thou art the Christ, tell us plainly. Jesus 
answered them, I told you, and ye believe not: the works that I do in my 

26 Father’s name, these bear witness of me. But ye believe not, because 

27 ye are not of my sheep. My sheep hear my voice, and I know them, 

28 and they follow me: and I give unto them eternal life; and they shall 

29 never perish, and no one shall snatch them out of my hand. 2 My Father, 
which hath given them unto me, is greater than all; and no one is able to 

30, 31 snatch Hhem out of the Father’s hand. I and the Father are one. The 

32 Jews took up stones again to stone him. Jesus answered them, Many 
good works have I shewed you from the Father; for which of those works 

33 do ye stone me? The Jews answered him, For a good work we stone thee 
not, but for blasphemy; and because that thou, being a man, makest 

34 thyself God. Jesus answered them, Is it not written in your law, I said, 

35 ye are gods [see Ps . 82:6]? If he called them gods, unto whom the word 

36 of God came (and the scripture cannot be broken), say ye of him, whom 
the Father Sanctified and sent into the world, Thou blasphemest; because 

37 I said, I am the Son of God? If I do not the works of my Father, believe 

38 me not. But if I do them, though you believe not me, believe the works: 
that ye may know and understand that the Father is in me, and I in the 

39 Father. They sought again to take him: and he went forth out of their 
hand. 

1 Some ancient authorities read At that time was the feast. 2 Some ancient authorities read That 

which my Father hath given unto me. 3 Or, aught. * Or, consecrated. 


130 



PART X 

THE LATER PEREAN MINISTRY 

Probably Dedication in a.d. 29 to Last Journey in a.d. 30 (about 
three and a half months), §§ 112-127. 

§ 112. THE WITHDRAWAL FROM JERUSALEM TO 
BETHANY BEYOND JORDAN 

Perea 

John 10:40-42 

40 And he went away again beyond Jordan into the place where John was 

41 at the first baptizing; and there he abode. And many came unto him; 
and they said, John indeed did no sign: but all things whatsoever John 

42 spake of this man were true. And many believed on him there. 


§ 113. TEACHING IN PEREA, ON A JOURNEY* TOWARD 
JERUSALEM. WARNED AGAINST HEROD ANTI- 
PAS 


Luke 13:22-35 

22 And he went on his way through cities and villages, teaching, and 

23 journeying on unto Jerusalem.f And one said unto him, Lord, are they 

24 few that be saved? And he said unto them, Strive to enter in by the 
narrow door: for many, I say unto you, shall seek to enter in, and shall 

25 not be x able. When once the master of the house is risen up, and hath 
shut to the door, and ye begin to stand without, and to knock at the door, 
saying, Lord, open to us; and he shall answer and say to you, I know 

26 you not whence ye are; then shall ye begin to say, We did eat and drink 
in thy presence, and thou didst teach in our streets; and he shall say, 

27 I tell you, I know not whence ye are; depart from me, all ye workers of 

28 iniquity [see Ps. 6:8]. There shall be weeping and gnashing of teeth, 
when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, 

29 in the kingdom of God, and yourselves cast forth without. And they 
shall come from the east and west, and from the north and south, and 

30 shall 2 sit down in the kingdom of God [see Ps. 107:3; Isa. 49: 12]. And 


* See note 10 at end of'Harmony for the combination of Luke and John. After the Feast of the 
Dedication Jesus retired beyond Jordan (John 10:40), whence he goes to the raising of Lazarus 
(John 11:17). Luke seems to give incidents that belong to this journey. 

f The period of three to four months from the Dedication to the final Passover is divided by 
another visit to Jerusalem. We cannot tell how many weeks preceded this event. All along here 
we have only a few specimens of the Saviour’s teaching and works. 

131 



§114 


THE LATER PEREAN MINISTRY 


Luke 13:22-35 

behold, there are last which shall be first, and there are first which shall be 
last. 

31 In that very hour there came certain Pharisees, saying to him, Get 

32 thee out, and go hence: for Herod would fain kill thee. And he said unto 
them, Go and say to that fox, Behold, I cast out 8 devils and perform cures 

33 to-day and to-morrow, and the third day I am perfected. Howbeit I must 

34 go on my way to-day and to-morrow and the day following: for it cannot 
be that a prophet perish out of Jerusalem. O Jerusalem, Jerusalem, 
which killeth the prophets, and stoneth them that are sent unto her! how 
often would I have gathered thy children together, even as a hen gathereth 

35 her own brood under her wings, and ye would not! Behold, your house 
is left unto you desolate: and I say unto you, Ye shall not see me, until ye 
shall say, Blessed is he that cometh in the name of the Lord [see Ps. 118:26; 
Jer. 12:7; 22:5]. 

1 Or, able, when once. * Gr. recline. * Gr. demons. 


§ 114. WHILE DINING (BREAKFASTING) WITH A CHIEF 
PHARISEE, HE AGAIN HEALS ON THE SABBATH, 
AND DEFENDS HIMSELF (COMP. §§49 TO 51 
AND 110). THREE PARABLES SUGGESTED BY 
THE OCCASION 

Probably in Perea 
Luke 14:1-24 

1 And it came to pass, when he went into the house of one of the rulers 
of the Pharisees on a sabbath to eat bread, that they were watching him. 

2 And behold, there was before him a certain man which had the dropsy. 

3 And Jesus answering spake unto the lawyers and Pharisees, saying, Is 

4 it lawful to heal on the sabbath, or not? But they held their peace. And 

5 he took him, and healed him, and let him go. And he said unto them, 
Which of you shall have *an ass or an ox fallen into a well, and will not 

6 straightway draw him up on a sabbath day? And they could not answer 
again unto these things. 

7 And he spake a parable unto those which were bidden, when he marked 

8 how they chose out the chief seats; saying unto them, When thou art 
bidden of any man to a marriage feast, 2 sit not down in the chief seat; 
lest haply a more honourable man than thou be bidden of him, and he 

9 that bade thee and him shall come and say to thee, Give this man place; 

10 and then thou shalt begin with shame to take the lowest place. But when 
thou art bidden, go and sit down in the lowest place; that when he that 
hath bidden thee cometh, he may say to thee, Friend, go up higher: then 
shalt thou have glory in the presence of all that sit at meat with thee. 

11 For every one that exalteth himself shall be humbled; and he that hum- 
bleth himself shall be exalted. 

12 And he said to him also that had bidden him, When thou makest a 

. 132 



THE LATER PEREAN MINISTRY 


§115 


Luke 14:1-24 

dinner or a supper,* call not thy friends, nor thy brethren, nor thy kins¬ 
men, nor rich neighbours; lest haply they also bid thee again, and a recom- 

13 pense be made thee. But when thou makest a feast, bid the poor, the 
maimed, the lame, the blind: and thou shalt be blessed; because they 

14 have not wherewith to recompense thee: for thou shalt be recompensed in 
the resurrection of the just. 

15 And when one of them that sat at meat with him heard these things, 
he said unto him, Blessed is he that shall eat bread in the kingdom of 

16 God. But he said unto him, A certain man made a great supper; and he 

17 bade many: and he sent forth his Servant at supper time to say to them 

18 that were bidden, Come, for all things are now ready. And they all 
with one consent began to make excuse. The first said unto him, I have 
bought a field, and I must needs go out and see it: I pray thee have me 

19 excused. And another said, I have bought five yoke of oxen, and I go to 

20 prove them: I pray thee have me excused. And another said, I have 

21 married a wife, and therefore I cannot come. And the Servant came, 
and told his lord these things. Then the master of the house being angry 
said to his Servant, Go out quickly into the streets and lanes of the 

22 city, and bring in hither the poor and maimed and blind and lame. And 
the Servant said, Lord, what thou didst command is done, and yet there 

23 is room. And the Lord said unto the Servant, Go out into the highways 
and hedges, and constrain them to come in, that my house may be filled. 

24 For I say unto you, that none of those men which were bidden shall taste 
of my supper. 

1 Many ancient authorities read o son. See ch. 13:15. 2 Gr. recline not. 8 Gr. bond-servant. 

§ 115. GREAT CROWDS FOLLOW HIM, AND HE WARNS 
THEM TO COUNT THE COST OF DISCIPLE- 
SHIP TO HIM (COMP. §§ 70 and 83) 

Probably in Perea 
Luke 14:25-35 

25 Now there went with him great multitudes: and he turned, and said 

26 unto them, If any man cometh unto me, and hateth not his own father, 
and mother, and wife, and children, and brethren, and sisters, yea, and 

27 his own life also, he cannot be my disciple. Whosoever doth not bear 

28 his own cross, and come after me, cannot be my disciple. For which of 
you, desiring to build a tower, doth not first sit down and count the cost, 

29 whether he have wherewith to complete it? Lest haply, when he hath 
laid a foundation, and is not able to finish, all that behold begin to mock 

30 him, saying, This man began to build, and was not able to finish. Or 

31 what king, as he goeth to encounter another king in war, will not sit 
down first and take counsel whether he is able with ten thousand to meet 

* More exactly, “a breakfast or a dinner.” The two principal meals of the Jews answered to 
the present English breakfast (in the forenoon and often near noon), and dinner (at or after dark); 
and so in our cities. In the time of King James, as in many of our country homes now, the meal 
towards noon answered to dinner, and the night meal to supper. Hence a certain confusion in the 
older and more recent English versions. In verses 16, 17 the right word would be dinner, accord¬ 
ing to city usage, and so elsewhere. 


133 





§116 


THE LATER PEREAN MINISTRY 


Luke 14:25-35 

32 him that cometh against him with twenty thousand? Or else, while the 
other is yet a great way off, he sendeth an ambassage, and asketh con- 

33 ditions of peace. So therefore whosoever he be of you that renounceth 

34 not all that he hath, he cannot be my disciple. Salt therefore is good; 

35 but if even the salt have lost its savour, wherewith shall it be seasoned? It 
is fit neither for the land nor for the dunghill: men cast it out. He that hath 
ears to hear, let him hear. 


§116. THE PHARISEES AND THE SCRIBES MURMUR 
AGAINST JESUS FOR RECEIVING SINNERS. HE 
DEFENDS HIMSELF BY THREE GREAT PARABLES 
(THE LOST SHEEP, THE LOST COIN, THE LOST 
SON) 

Probably in Perea 
Luke 15:1-32 

1 Now all the publicans and sinners were drawing near unto him for to 

2 hear him. And both the Pharisees and the scribes murmured, saying, 
This man receiveth sinners, and eateth with them. 

3, 4 And he spake unto them this parable, saying, What man of you, 
having a hundred sheep, and having lost one of them, doth not leave the 
ninety and nine in the wilderness, and go after that which is lost, until 

5 he find it? And when he hath found it, he layeth it on his shoulders, 

6 rejoicing. And when he cometh home, he calleth together his friends and 
his neighbours, saying unto them, Rejoice with me, for I have found my 

7 sheep which was lost. I say unto you, that even so there shall be joy in 
heaven over one sinner that repenteth, more than over ninety and nine 
righteous persons, which need no repentance. 

8 Or what woman having ten pieces of silver, if she lose one piece, doth 
not light a lamp, and sweep the house, and seek diligently until she find 

9 it? And when she hath found it, she calleth together her friends and 
neighbours, saying, Rejoice with me, for I have found the piece which I 

10 had lost. Even so, I say unto you, there is joy in the presence of the 
angels of God over one sinner that repenteth. 

11, 12 And he said, A certain man had two sons: and the younger of them 
said to his father, Father, give me the portion of Hhy substance that falleth 

13 to me. And he divided unto them his living. And not many days after 
the younger son gathered all together, and took his journey into a far 

14 country; and there he wasted his substance with riotous living. And 
when he had spent all, there arose a mighty famine in that country; and 

15 he began to be in want. And he went and joined himself to one of the 
citizens of that country; and he sent him into his fields to feed swine. 

16 And he would fain have been filled with 3 the husks that the swine did eat: 

17 and no man gave unto him. But when he came to himself he said, How 
many hired servants of my father’s have bread enough and to spare, and 

18 I perish here with hunger! I will arise and go to my father, and will say 

19 unto him, Father, I have sinned against heaven, and in thy sight: I am no 

134 



THE LATER PEREAN MINISTRY 


§117 


Luke 15:1-32 

more worthy to be called thy son: make me as one of thy hired servants. 

20 And he arose, and came to his father. But while he was yet afar off, 
his father saw him, and was moved with compassion, and ran, and fell 

21 on his neck, and 4 kissed him. And the son said unto him, Father, I have 
sinned against heaven, and in thy sight; I am no more worthy to be called 

22 thy son. 5 But the father said to his Servants, Bring forth quickly the 
best robe, and put it on him; and put a ring on his hand, and shoes on his 

23 feet: and bring the fatted calf, and kill it, and let us eat, and make merry: 

24 for this my son was dead, and is alive again; he was lost, and is found. 

25 And they began to be merry. Now his elder son was in the field: and as 

26 he came and drew nigh to the house, he heard music and dancing. And 
he called to him one of the ®servants, and inquired what these things might 

27 be. And he said unto him, Thy brother is come; and thy father hath 
killed the fatted calf, because he hath received him safe and sound. 

28 But he was angry, and would not go in: and his father came out, and 

29 entreated him. But he answered and said to his father, Lo, these many 
years do I serve thee, and I never transgressed a commandment of thine: 
and yet thou never gavest me a kid, that I might make merry with my 

30 friends: but when this thy son came, which hath devoured thy living with 

31 harlots, thou killedst for him the fatted calf. And he said unto him, 

32 7 Son, thou art ever with me, and all that is mine is thine. But it was meet 
to make merry and be glad: for this thy brother was dead, and is alive 
again; and was lost, and is found. 

1 Gr. drachma, a coin worth about sixteen cents. 2 Gr. the. * Gr. the pods of the carob-tree. 
* Gr. kissed him much. 6 Some ancient authorities add make me as one of thy hired servants. See 
ver. 19. « Gr. bond-servants, i Gr. Child. 


§117. THREE PARABLES ON STEWARDSHIP (TO THE 
DISCIPLES, THE PARABLE OF THE UNJUST 
STEWARD; TO THE PHARISEES, THE PARABLE 
OF THE RICH MAN AND LAZARUS; TO THE 
DISCIPLES, THE PARABLE OF THE UNPROFIT¬ 
ABLE SERVANTS) 

Probably in Perea 
Luke 16:1-17:10 

16 And he said unto the disciples, There was a certain rich man, which 
had a steward; and the same was accused unto him that he was wasting 

2 his goods. And he called him, and said unto him, What is this that I 
hear of thee? render the account of thy stewardship; for thou canst be no 

3 longer steward. And the steward said within himself, What shall I do, 

4 seeing that my lord taketh away the stewardship from me? I have 
not strength to dig; to beg I am ashamed. I am resolved what to do, 
that, when I am put out of the stewardship, they may receive me into their 

5 houses. And calling to him each one of his lord’s debtors, he said to the 

6 first, How much owest thou unto my lord? And he said, A hundred 
Measures of oil. And he said unto him, Take thy 2 bond, and sit down 

135 



§117 


THE LATER PEREAN MINISTRY 


Luke 16:1-17:10 

7 quickly and write fifty. Then said he to another, And how much owest 
thou? And he said, A hundred 3 measures of wheat. He saith unto him, 

8 Take thy 9 bond, and write fourscore. And his lord commended 4 the 
unrighteous steward because he had done wisely: for the sons of this 
6 world are for their own generation wiser than the sons of the light. 

9 And I say unto you, make to yourselves friends 6 by means of the mammon 
of unrighteousness; that, when it shall fail, they may receive you into 

10 the eternal tabernacles. He that is faithful in a very little is faithful 

11 also in much. If therefore ye have not been faithful in the unrighteous 

12 mammon, who will commit to your trust the true riches? And if ye 
have not been faithful in that which is another’s, who will give you that 

13 which is 7 your own? No Servant can serve two masters: for either he 
will hate the one, and love the other; or else he will hold to one, and 
despise the other. Ye cannot serve God and mammon. 

14 And the Pharisees, who were lovers of money, heard all these things; 

15 and they scoffed at him. And he said unto them, Ye are they that 
justify yourselves in the sight of men; but God knoweth youf hearts: for 
that which is exalted among men is an abomination in the sight of God. 

16 The law and the prophets were until John: from that time the gospel of 
the kingdom of God is preached, and every man entereth violently into it 

17 [see Matt. 11:12]. But it is easier for heaven and earth to pass away, 

18 than for one tittle of the law to fall. Every one that putteth away Ins 
wife, and marrieth another, committeth adultery: and he that marrieth 
one that is put away from a husband committeth adultery. 

19 Now there was a certain rich man, and he was clothed in purple and 

20 fine linen, ffaring sumptuously every day: and a certain beggar named 

21 Lazarus was laid at his gate, full of sores, and desiring to be fed with the 
crumbs that fell from the rich man’s table; yea, even the dogs came and 

22 licked his sores. And it came to pass, that the beggar died, and that he 
was carried away by the angels into Abraham’s bosom: and the rich man 

23 also died, and was buried. And in Hades he lifted up his eyes, being in 

24 torments, and seeth Abraham afar off, and Lazarus in his bosom. And he 
cried and said, Father Abraham, have mercy on me, and send Lazarus, 
that he may dip the tip of his finger in water, and cool my tongue; for I 

25 am in anguish in this flame. But Abraham said, 10 Son, remember that 
thou in thy lifetime receivedst thy good things, and Lazarus in like manner 

26 evil things: but now here he is comforted, and thou art in anguish. And 
“beside all this, between us and you there is a great gulf fixed, that they 
which would pass from hence to you may not be able, and that none may 

27 cross over from thence to us. And he said, I pray thee therefore, father, 

28 that thou wouldest send him to my father’s house: for I have five brethren; 
that he may testify unto them; lest they also come into this place of tor- 

29 ment. But Abraham saith, They have Moses and the prophets; let them 

30 hear them. And he said, Nay, father Abraham: but if one go to them 

31 from the dead, they will repent. And he said unto him, If they hear not 
Moses and the prophets, neither will they be persuaded, if one rise from 
the dead. 

1 And he said unto his disciples, It is impossible but that occasions of 
stumbling should come: but woe unto him, through whom they come! 

2 It were well for him if a millstone were hanged about his neck, and he 

136 



THE LATER PEREAN MINISTRY 


§118 


Luke 16:1-17:10 

were thrown into the sea, rather than that he should cause one of these 

3 little ones to stumble. Take heed to yourselves: if thy brother sin, 

4 rebuke him; and if he repent, forgive him. And if he sin against thee 
seven times in the day, and seven times turn again to thee, saying, I 
repent; thou shalt forgive him. 

5, 6 And the apostles said unto the Lord, Increase our faith. And the 
Lord said, If ye have faith as a grain of mustard seed, ye would say unto 
this sycamine tree, Be thou rooted up, and be thou planted in the sea; 

7 and it would have obeyed you. But who is there of you, having a “ser¬ 
vant plowing or keeping sheep, that will say unto him, when he is come in 
from the field, Come straightway and sit down to meat; and will not 

8 rather say unto him, Make ready wherewith I may sup, and gird thyself, 
and serve me, till I have eaten and drunken; and afterward thou shalt 

9 eat and drink? Doth he thank the “servant because he did the things 
10 that were commanded? Even so ye also, when ye shall have done all 

the things that are commanded you, say, We are unprofitable “servants; 
we have done that which it was our duty to do. 

1 Or, baths, the bath being a Hebrew measure. See Ezek. 45:10, 11, 14. 2 Gr. writings. 8 Gr. 
eors, the cor being a Hebrew measure. See Ezek. 45:14. * Gr. the steward of unrighteousness. 

6 Or, age. « Gr. out of. 7 Some ancient authorities read, our own. 8 Gr. household servant. • Or, 
living in mirth and splendor every day. 10 Gr. Child. u Or, in all these things. 12 Gr. bond-servant . 
18 Gr. bond-servants. 


§118. JESUS RAISES LAZARUS FROM THE DEAD 
From Perea* to Bethany near Jerusalem 
John 11:1-44 

1 Now a certain man was sick, Lazarus of Bethany, of the village of 

2 Mary and her sister Martha. And it was that Mary, which anointed 
the Lord with ointment, and wiped his feet with her hair, whose brother 

3 Lazarus was sick. The sisters therefore sent unto him, saying, Lord, 

4 behold, he whom thou lovest is sick. But when Jesus heard it, he said, 
this sickness is not unto death, but for the glory of God, that the Son of 

5 God may be glorified thereby. Now Jesus loved Martha, and her sister, 

6 and Lazarus. When therefore he heard that he was sick, he abode at 

7 that time two days in the place where he was. Then after this he saith 

8 to the disciples, Let us go into Judea again. The disciples say unto him, 
Rabbi, the Jews were but now seeking to stone thee; and goest thou thither 

9 again? Jesus answered, Are there not twelve hours in the day? If a 
man walk in the day, he stumbleth not, because he seeth the light of this 

10 world. But if a man walk in the night, he stumbleth, because the light 

11 is not in him. These things spake he: and after this he saith unto them, 
Our friend Lazarus is fallen asleep; but I go, that I may awake him out of 

12 sleep. The disciples therefore said unto him, Lord, if he is fallen asleep, 

13 he will Recover. Now Jesus had spoken of his death: but they thought 


* Our Lord was apparently at a distance of two or three days’ journey (verses 6, 17) from 
Bethany; and he was probably in Perea. This visit to Bethany, a suburb of Jerusalem, may be that 
to which Luke pointed in 13:22. 

137 






§118 


THE LATER PEREAN MINISTRY 


John 11:1-44 

14 that he spake of taking rest in sleep. Then Jesus therefore said unto 

15 them plainly, Lazarus is dead. And I am glad for your sakes that I was 
not there, to the intent ye may believe; nevertheless let us go unto him. 

16 Thomas therefore, who is called 2 Didymus, said unto his fellow-disciples, 
Let us also go, that we may die with him. 

17 So when Jesus came, he found that he had been in the tomb four days 

18 already. Now Bethany was nigh unto Jerusalem, about fifteen furlongs 

19 off; and many of the Jews had come to Martha and Mary, to console 

20 them concerning their brother. Martha therefore, when she heard 
that Jesus was coming, went and met him: but Mary still sat in the house. 

21 Martha therefore said unto Jesus, Lord, if thou hadst been here, my 

22 brother had not died. And even now I know that whatsoever thou shalt 

23 ask of God, God will give thee. Jesus saith unto her, Thy brother shall 

24 rise again. Martha saith unto him, I know that he shah rise again in 

25 the resurrection at the last day. Jesus said unto her, I am the resur- 

26 rection, and the life: he that believeth on me, though he die, yet shall he 

27 live: and whosoever liveth and believeth on me shall never die. Believest 
thou this? She saith unto him, Yea, Lord: I have believed that thou art 

28 the Christ, the Son of God, even he that cometh into the world. And when 
she had said this, she went away, and called Mary *her sister secretly, 

29 saying, The ‘Master is here, and calleth thee. And she, when she heard 

30 it, arose quickly, and went unto him. (Now Jesus was not yet come into the 

31 village, but was still in the place where Martha met him.) The Jews then 
which were with her in the house, and were comforting her, when they 
saw Mary, that she rose up quickly and went out, followed her, supposing 

32 that she was going unto the tomb to 6 weep there. Mary therefore, when 
she came where Jesus was, and saw him, fell down at his feet, saying unto 

33 him, Lord, if thou hadst been here, my brother had not died. When 
Jesus therefore saw her 6 weeping, and the Jews also 8 weeping, which 

34 came with her, he 7 groaned in the spirit, and 8 was troubled, and said, Where 

35 have ye laid him? They say unto him, Lord, come and see. Jesus wept. 

36, 37 The Jews therefore said, Behold how he loved him! But some of 

them said, Could not this man, which opened the eyes of him that was 

38 blind, have caused that this man also should not die? Jesus therefore 
again 9 groaning in himself cometh to the tomb. Now it was a cave, and 

39 a stone lay 10 against it. Jesus saith. Take ye away the stone. Martha, 
the sister of ‘him that was dead, saith unto him, Lord, by this time he 

40 stinketh: for he hath been dead four days. Jesus saith unto her, 
Said I not unto thee, that, if thou believedst, thou shouldest 

41 see the glory of God? So they took away the stone. And Jesus lifted 
up his eyes, and said, Father, I thank thee that thou heardest me. 

42 And I knew that thou hearest me always: but because of the multitude 
which standeth around I said it, that they may believe that thou didst 

43 send me. And when he had thus spoken, he cried with a loud voice, 

44 Lazarus, come forth. He that was dead came forth, bound hand and 
foot with n grave-clothes; and his face was bound about with a napkin. 
Jesus saith unto them, Loose him, and let him go. 

1 Gr. be saved. * That is, Twin. # * Or, her sister, saying secretly. 4 Or, Teacher. * Gr. wail. 

• Gr. wailing. 7 Or, was moved with indignation in the spirit. 8 Gr. troubled himself. • Or, being 

moved with indignation in himself. 10 Or, upon. 11 Or, grave-bands. 

138 



THE LATER PEREAN MINISTRY 


§120 


§119. THE EFFECT OF THE RAISING OF LAZARUS 
(ON THE PEOPLE, ON THE SANHEDRIN, ON 
THE MOVEMENTS OF JESUS) 

Jerusalem and Ephraim in Judea 
John 11:45-54 

45 Many therefore of the Jews, which came to Mary and beheld x that 

46 which he did, believed on him. But some of them went away to the 
Pharisees, and told them the thing which Jesus had done. 

47 The chief priests therefore and the Pharisees gathered a council, and 

48 said, What do we? for this man doeth many signs. If we let him thus 
alone, all men will believe on him: and the Romans will come and take 

49 away both our place and our nation. But a certain one of them, Caiaphas, 
being high priest that year, said unto them, Ye know nothing at all, 

50 nor do ye take account that it is expedient for you that one man should 

51 die for the people, and that the whole nation perish not. Now this he 

52 said not of himself: but being high priest that year, he prophesied that 
Jesus should die for the nation; and not for the nation only, but that he 
might also gather together into one the children of God that are scattered 

53 abroad. So from that day forth they took counsel that they might put 
him to death. 

54 Jesus therefore walked no more openly among the Jews, but departed 
thence into the country near to the wilderness, into a city called Ephraim; 
and there he tarried with the disciples. 

1 Many ancient authorities read the things which he did. 


§ 120. JESUS STARTS ON THE LAST JOURNEY TO JERU¬ 
SALEM BY WAY OF SAMARIA AND GALILEE 

He heals the Ten Lepers and explains the Nature of the Kingdom 
of God to the Pharisees and the Disciples. 

In Samaria or Galilee 

Luke 17:11-37 

11 And it came to pass, *as they were on the way to Jerusalem, that he 

12 was passing 2 through the midst of Samaria and Galilee.* And as he 
entered into a certain village, there met him ten men that were lepers, 

13 which stood afar off [see Lev. 18:45-46]: and they lifted up their voices, 

14 saying, Jesus, Master, have mercy on us. And when he saw them, he 


* As Ephraim (§119) was pretty certainly in the northern part of Judea, it has been reasonably 
supposed (Wieseler, Clark, and others) that, when the Passover was approaching, Jesus went from 
that region northward through Samaria into the southern or southeastern part of Galilee, so as to 
fall in with the pilgrims going from Galilee through Perea to Jerusalem. We thus again combine 
Luke’s account with that of John in easy agreement. And this explains Luke’s mention of Samaria 
first, which would be strange in describing a journey from Galilee through Samaria to Jerusalem, 
while the marginal translation, “between Samaria and Galilee,” would be obscure and hard to 
account for. From this point he is making his final journey to Jerusalem, for the Passover of the 
crucifixion. 


139 




§121 


THE LATER PEREAN MINISTRY 


Luke 17:11-37 

said unto them, Go and shew yourselves unto the priests [see Lev. 13:1(9; 

15 14:1-3]. And it came to pass, as they went, they were cleansed. And 
one of them, when he saw that he was healed, turned back, with a loud 

16 voice glorifying God; and he fell upon his face at his feet, giving him 

17 thanks: and he was a Samaritan. And Jesus answering said, Were not 

18 the ten cleansed? but where are the nine? 3 Were there none found that 

19 returned to give glory to God, save this 4 stranger? And he said unto 
him, Arise, and go thy way: thy faith hath 6 made thee whole. 

20 And being asked by the Pharisees, when the kingdom of God cometh, 
he answered them and said, the kingdom of God cometh not with obcer- 

21 vation: neither shall they say, Lo, here! or, There! for lo, the kingdom of 
God is 6 within you. 

22 And he said unto the disciples, The days will come, when ye shall 
desire to see one of the days of the Son of man, and ye shall not see it. 

23 And they shall say to you, Lo, there! Lo, here! go not away, nor follow 

24 after them: for as the lightning, when it lighteneth out of the one part 
under the heaven, shineth unto the other part under heaven; so shall 

25 the Son of man be 7 in his day. But first must he suffer many things and 

26 be rejected of this generation. And as it came to pass in the days of Noah, 
even so shall it be also in the days of the Son of man [see Gen. 6:11-13; 

27 7, 21-23]. They ate, they drank, they married, they were given in mar¬ 
riage, until the day that Noah entered the ark, and the flood came, and 

28 destroyed them all. Likewise even as it came to pass in the days of Lot; 
they ate, they drank, they bought, they sold, they planted, they builded 

29 [see Gen 18:20-22]: but in the day that Lot went out from Sodom [see Gen. 

30 19:24-35] it rained fire and brimstone from heaven, and destroyed them 
all: after the same manner shall it be in the day that the Son of 

31 man is revealed. In that day, he which shall be on the housetop, and his 
goods in the house, let him not go down to take them away: and let him 

32, 33 that is in the field likewise not return back. Remember Lot’s wife [see 
Gen. 19:26]. Whosoever shall seek to gain his 8 life shall lose it: but who- 

34 soever shall lose his life shall preserve it. I say unto you, In that night 
there shall be two men on one bed; the one shall be taken and the other 

35 shall be left. There shall be two women grinding together; the one shall 
37 be taken, and the other shall be left 10 . And they answering say unto 

him, Where, Lord? And he said unto them, Where the body is, thither 
will the “eagles also be gathered together. 

1 Or, as he was. 2 Or, between. * Or, There were none found . . . save this stranger. * Or, alien. 
* Or, saved thee. 8 Or, in the midst of you. 7 Some ancient authorities omit in his day. 8 Or, soul. 
9 Or, save it alive. 10 Some ancient authorities add ver. 36 There shall be two men in the field: the one 
shall be taken, and the other shall be left. 11 Or, vultures. 


§ 121. TWO PARABLES ON PRAYER (THE IMPORTUNATE 
WIDOW, THE PHARISEE, AND THE PUBLICAN) 

Luke 18:1-14 

1 And he spake a parable unto them to the end that they ought always 

2 to pray, and not to faint; saying, There was in a city a judge, which 

3 feared not God, and regarded not man: and there was a widow in that 

140 



THE LATER PEREAN MINISTRY 


§122 


Luke 18:1-14 

city; and she came oft unto him, saying, Avenge me of mine adversary. 

4 And he would not for a while: but afterward he said within himself, 

5 Though I fear not God, nor regard man; yet because this widow troubleth 
me, I will avenge her, lest she 2 3 4 wear me out by her continual coming. 

6 And the Lord said, Hear what ^he unrighteous judge saith. And shall 

7 not God avenge his elect, which cry to him day and night, and he is long- 

8 suffering over them? I say unto you, that he will avenge them speedily. 
Howbeit when the Son of man cometh, shall he find ffaith on the earth? 

9 And he spake also this parable unto certain which trusted in them- 

10 selves that they were righteous, and set 6 all others at nought: Two men 
went up into the temple to pray; the one a Pharisee, and the other a 

11 publican. The Pharisee stood and prayed thus with himself, God, I 
thank thee, that I am not as the rest of men, extortioners, unjust, adulter- 

12 ers, or even as this publican. I fast twice in the week; I give tithes of all 

13 that I get. But the publican, standing afar off, would not lift up so much 
as his eyes unto heaven, but smote his breast, saying, God, 6 be merciful 

14 to me 7 a sinner. I say unto you, This man went down to his house 
justified rather than the other: for every one that exalteth himself shall be 
humbled; but he that humbleth himself shall be exalted. 

1 Or, Do me justice of; and so in verses 5, 7, 8. 2 Gr. bruise. 3 Gr. the judge of unrighteousness. 
* Or, the faith. 5 Gr. the rest. 6 Or, be propitiated. 7 Or, the sinner. 


§122. GOING FROM GALILEE THROUGH PEREA,* HE 
TEACHES CONCERNING DIVORCE 

Perea 


Mark 10:1-12 

1 And he arose from thence, and 
cometh into the borders of Judea 
and beyond Jordan: and mul¬ 
titudes come together unto him 
again; and, as he was wont, he 
taught them again. 

2 And there came unto him 
Pharisees, and asked him, Is it 
lawful for a man to put away his 

3 wife? tempting him. And he 
answered and said unto them, 
What did Moses command you 

4 [see Deut. 2^:1]^. And they said, 


Matt. 19:1-12 

1 And it came to pass, when Jesus 
had finished these words, he de¬ 
parted from Galilee, and came 
into the borders of Judea beyond 

2 Jordan; and great multitudes fol¬ 
lowed him; and he healed them 
there. 

3 And there came unto him 
Tharisees, tempting him, and 
saying, Is it lawful for a man to 
put away his wife for every cause? 

4 And he answered and said, Have 


* Matthew expressly states that he went from Galilee through Perea, and soon afterwards 
carries him forward to Jericho and Jerusalem. (Comp. Mark also.) Yet he says that Jesus did 
this when he had finished the parable of the unforgiving servant, which we have placed nearly six 
months earlier (§ 92). Luke here presently agrees with Matthew and Mark, and they go on together 
to the end, while heretofore Matthew and Mark have given us nothing since Jesus went to the 
Feast of Tabernacles. In one way or another we must suppose quite a break in their narrative. 
See Broadus’ commentary on Matthew 19:1, and compare note 10 at end of Harmony. 

141 







§122 


THE LATER PE RE AN MINISTRY 


Mark 10:1-12 

Moses suffered to write a bill 
of divorcement, and to put her 

5 away. But Jesus said unto them, 
For your hardness of heart he 
wrote you this commandment. 

6 But from the beginning of the 
creation, Male and female made 

7 he them [see Gen. 1:27]. For 
this cause shall a man leave his 
father and mother, 6 and shall 

8 cleave to his wife; and the twain 
shall become one flesh [see Gen. 
2 : 24 ]: so that they are no more 

9 twain, but one flesh. What there¬ 
fore God hath joined together, let 

10 not man put asunder. And in the 
house the disciples asked him 
again of this matter. 


11 And he saith unto them, Who¬ 
soever shall put away his wife, 
and marry another, committeth 

12 adultery against her: and if she 
herself shall put away her hus¬ 
band, and marry another, she 
committeth adultery. 


* Many authorities, some ancient, insert the. 
ancient authorities read saving for the cause of fo 
§ 43. 4 The following words, to the end of the 

6 Some ancient authorities omit and shall cleave tc 


Matt. 19:1-12 


ye not read, that he which 2 made 
them from the beginning made 

5 them male and female, and said, 
For this cause shall a man leave 
his father and mother, and shall 
cleave to his wife; and the twain 

6 shall become one flesh? So that 
they are no more twain, but one 
flesh. What therefore God hath 
joined together, let not man put 
asunder. 

7 They say unto 
him, Why then did Moses com¬ 
mand to give a bill of divorce- 

8 ment, and to put her away? He 
saith unto them, Moses for your 
hardness of heart suffered you 
to put away your wives: but from 
the beginning it hath not been 

9 so. And I say unto you, Whoso¬ 
ever shall put away his wife, Ex¬ 
cept for fornication, and shall 
marry another, committeth adul¬ 
tery: 4 and he that marrieth her 
when she is put away committeth 

10 adultery. The disciples say unto 
him, If the case of the man is so 
with his wife, it is not expedient 

11 to marry. But he said unto them, 
All men cannot receive this saying, 
but they to whom it is given. 

12 For there are eunuchs which were 
so born from their mother’s womb: 
and there are eunuchs, which were 
made eunuchs by men: and there 
are eunuchs, which made them¬ 
selves eunuchs for the kingdom of 
heaven’s sake. He that is able to 
receive it, let him receive it. 

2 Some ancient authorities read created. * Some 
* mcation , maketh her an adulteress; as in ch. 5:32, 
verse, are omitted by some ancient authorities. 
h\s wtfe. 


142 




THE LATER PEREAN MINISTRY 


§124 


§123. CHRIST AND CHILDREN AND THE FAILURE 
OF THE DISCIPLES TO UNDERSTAND THE 
ATTITUDE OF JESUS 


Mark 10:13-16 

13 And they brought 
unto him little chil¬ 
dren, that he should 
touch them: and the 
disciples rebuked 

14 them. But when 
Jesus saw it, he was 
moved with indig¬ 
nation, and said un¬ 
to them, Suffer the 
little children to come 
unto me; forbid them 
not: for of such is the 
kingdom of God. 

15 Verily I say unto you, 
Whosoever shall not 
receive the kingdom 
of God as a little 
child, he shall in no 
wise enter therein. 

16 And he took them in 
his arms, and blessed 
them, laying his 
hands upon them. 


Perea 

Matt. 19:13-15 
13 Then were there 
brought unto him 
little children, that 
he should lay his 
hands on them, and 
pray: and the disci¬ 
ples rebuked them. 


14 But Jesus said, Suffer 
the little children, 
and forbid them not, 
to come unto me: 
for of such is the 
kingdom of heaven. 


15 And he laid his hands 
on them, and de¬ 
parted thence. 


Luke 18:15-17* 

15 And they brought 
unto him also their 
babes, that he should 
touch them: but when 
the disciples saw it, 
they rebuked them. 

16 But Jesus 
called them unto him, 
saying, Suffer the 
little children to come 
unto me, and forbid 
them not: for of such 
is the kingdom of 

17 God. Verily I say 
unto you, Whosoever 
shall not receive the 
kingdom of God as a 
little child, he shall 
in no wise enter there¬ 
in. 


§124. THE RICH YOUNG RULER, THE PERILS OF 
RICHES, AND AMAZEMENT OF THE DISCIPLES. 
THE REWARDS OF FORSAKING ALL TO FOLLOW 
THE MESSIAH WILL BE GREAT, BUT WILL BE 
SOVEREIGN (PARABLE OF THE LABORERS IN 
THE VINEYARD) 

In Perea 


Mark 10:17-31 
17 And as he was go¬ 
ing forth 8 into the 
way, there ran one 
to him, and kneeled 
to him, and asked 
him, Good 2 Master, 


Matt. 19:16 to 20:16 


16 And behold, one 
came to him and said, 
faster, 2 what good 


Luke 18:18-30 


18 And a certain ruler 
asked him, saying, 
Good 2 Master, what 


* From this point Matthew, Mark and Luke will be parallel more frequently than they were 
even during the great ministry in Galilee. 

143 








§124 


THE LATER PEREAN MINISTRY 


Mark 10:17-31 
what shall I do that 
I may inherit eternal 

18 life? And Jesus said 
unto him, Why callest 
thou me good? none 
is good save one, 
even God. 

19 Thou knowest the 
commandments [see 
Ex. 20:12-16; Deut. 
5:16-20 ], 

Do 

not kill, Do not com¬ 
mit adultery 


Do not 

steal, Do not bear 
false witness, Do not 
defraud, Honour thy 
father and mother. 

20 And he 
said unto him, fas¬ 
ter, all these things 
have I observed from 

21 my youth. And Je¬ 
sus looking upon him 
loved him, and said 
unto him, One thing 
thou lackest: go, sell 
whatsoever thou 
hast, and give to the 
poor, and thou shalt 
have treasure in 
heaven: and come, 

22 follow me. But his 
countenance fell at 
the saying, and he 
went away sorrowful: 
for he was one that 
had great possessions. 

23 And Jesus looked 
round about, and 
saith unto his disci¬ 
ples, How hardly 
shall they that have 
riches enter into the 
kingdom of God! 


Matt. 19:16 to 20:16 
thing shall I do that 
I may have eternal 

17 life? And he said 
unto him, 3 Why ask- 
est thou me concern¬ 
ing that which is 
good? One there is 
who is good: but if 
thou wouldest enter 
into life, keep the 

18 commandments. He 
saith unto him, 
Which? And Jesus 
said, Thou shalt not 
kill, Thou shalt not 
commit adultery, 


Thou shalt not steal, 
Thou shalt not bear 

19 false witness, Honour 
thy father and thy 
mother: and, Thou 
shalt love thy neigh- 

20 bour as thyself. The 
young man saith un¬ 
to him, All these 
things have I ob¬ 
served: what lack I 

21 yet? Jesus said unto 
him, If thou wouldest 
be perfect, go, sell 
that thou hast, and 
give to the poor, and 
thou shalt have treas¬ 
ure in heaven: and 
come, follow me. 

22 But 
when the young man 
heard the saying, he 
went away sorrowful: 
for he was one that 
had great possessions. 

23 And Jesus said un¬ 
to his disciples, Ver¬ 
ily I say unto you, It 
is hard for a rich 
man to enter into the 
kingdom of heaven. 

144 


Luke 18:18-30 
shall I do to inherit 
19 eternal life? And 
Jesus said unto him, 
Why callest thou me 
good? none is good 
save one, even God. 


20 Thou knowest 
the commandments, 


Do not commit adul¬ 
tery, Do not kill, 


Do not steal, Do not 
bear false witness, 
Honour thy father 
and mother. 


21 And he said, 
All these things have 
I observed from my 

22 youth up. And when 
Jesus heard it, he 
said unto him, One 
thing thou lackest 
yet: sell all that thou 
hast, and distribute 
unto the poor, and 
thou shalt have treas¬ 
ure in heaven: and 
come, follow me. 

23 But when he heard 
these things, he be¬ 
came exceeding sor¬ 
rowful; for he was 
very rich. 

24 And Jesus 
seeing him said, How 
hardly shall they that 
have riches enter into 
the kingdom of God! 






THE LATER PE RE AN MINISTRY 


§124 


Mark 10:17-31 

24 And the disciples 
were amazed at his 
words. But Jesus an- 
swereth again, and 
saith unto them, 
Children, how hard 
is it 9 for them that 
trust in riches to en¬ 
ter into the kingdom 

25 of God! It is easier 
for a camel to go 
through a needle’s 
eye, than for a rich 
man to enter into 
the kingdom of God. 

26 And they were as¬ 
tonished exceedingly, 
saying 10 unto him, 
Then who can be 

27 saved? Jesus look¬ 
ing upon them saith, 
With men it is im¬ 
possible, but not with 
God for all things 
are possible with 
God [see Gen. 18:24; 

28 Job, 42:2], Peter be¬ 
gan to say unto him, 
Lo, we have left all, 
and followed thee. 

29 Jesus 
said, Verily I say 
unto you, 


There is 
no man that hath 
left house, or breth¬ 
ren, or sisters, or 
mother, or father, or 
children, or lands, 
for my sake, and for 
30 the gospel’s sake, but 
he shall receive a 
hundredfold now in 
this time, houses, and 


Matt. 19:16 to 20:16 


24 And again I say unto 
you, It is easier for a 
camel to go through 
a needle’s eye, than 
for a rich man to en¬ 
ter into the kingdom 

25 of God. And when 
the disciples heard 
it, they were aston¬ 
ished exceedingly, 
saying, Who then can 

26 be saved? And Jesus 
looking upon them 
said to them, With 
men this is im¬ 
possible; but with 
God all things are 

27 possible. Then an¬ 
swered Peter and said 
unto him,Lo, we have 
left all, and followed 
thee; what then shall 

28 we have? And Jesus 
said unto them, Ver¬ 
ily I say unto you, 
that ye which have 
followed me, in the 
regeneration when 
the Son of man shall 
sit on the throne of 
his glory, ye also 
shall sit upon twelve 
thrones, judging the 
twelve tribes of Isra- 

29 el. And every one 
that hath left houses, 
or brethren, or sis¬ 
ters, or father, or 
mother, 4 or children, 
or lands, for my 
name’s sake, shall 

145 


Luke 18:18-30 


25 For it is 
easier for a camel to 
enter in through a 
needle’s eye, than for 
a rich man to enter 
into the kingdom of 
God. 

26 And they 
that heard it said, 
Then who can be 
saved? 


27 But he said, 
The things that are 
impossible with men 
are possible with God. 

28 And Peter said, Lo, 
we have left 12 our 
own, and followed 
thee. 

29 And 
he said unto them, 
Verily I say unto you, 


There is no man 
that hath left house, 
or wife, or brethren, 
or parents, or chil¬ 
dren, for the king¬ 
dom of God’s sake, 






§125 


THE LATER PE RE AN MINISTRY 


Mark 10:17-31 
brethren, and sisters, 
and mothers, and 
children, and lands, 
with persecutions; 
and in the “world to 
come eternal life. 

31 But many 

that are first shall 
be last; and the last 
first. 


Matt. 19:16 to 20:16 
receive 6 a hundred 
fold, 

and shall inherit 
eternal life. 

30 But 

many shall be last 
that are first; and 
first that are last. 


Luke 18:18-30 
30 who shall not receive 
manifold more in this 
time, 

and in 

the “world to come 
eternal fife. 


1 For the kingdom of heaven is like unto a man that is a householder* 
which went out early in the morning to hire labourers into his vine- 

2 yard. And when he had agreed with the labourers for a 6 penny a day, 

3 he sent them into his vineyard. And he went out about the third hour 

4 and saw others standing in the marketplace idle; and to them he said, 
Go ye also into the vineyard, and whatsoever is right I will give you. 

5 And they went their way. Again he went out about the sixth and the 

6 ninth hour, and did likewise. And about the eleventh hour he went out, 

7 and found others standing; and he saith unto them, Why stand ye here 
all the day idle? They say unto him, Because no man hath hired us. 

8 He saith unto them, Go ye also into the vineyard. And when even was 
come, the lord of the vineyard saith unto his steward, Call the labourers, 

9 and pay them their hire, beginning from the last unto the first. And when 
they came that were hired about the eleventh hour, they received every 

10 man a 6 penny. And when the first came, they supposed that they would 

11 receive more; and they likewise received every man a 6 penny. And 
when they received it, they murmured against the householder, saying, 

12 These last have spent but one hour, and thou hast made them equal unto 
us, which have borne the burden of the day and the 7 scorching heat. 

13 But he answered and said to one of them, Friend, I do thee no wrong: 

14 didst not thou agree with me for a 6 penny? Take up that which is thine, 
and go thy way; it is my will to give unto this last, even as unto thee. 

15 Is it not lawful for me to do what I will with mine own? or is thine eye 

16 evil, because I am good? So the last shall be first, and the first last. 

1 Some ancient authorities read Good Master. See Mark 10:17; Luke 18:18. 2 Or, Teacher. 

* Some ancient authorities read Why callest thou me good? None is good save one, even God. See 

Mark 10:18; Luke 18:19. 4 Many ancient authorities add or wife; as in Luke 18:29. 6 Some an¬ 

cient authorities read manifold. 6 The Roman denarius, about seventeen cents of our money. 

2 Or, hot wind. 8 Or, on his way. 9 Some ancient authorities omit for them that trust in riches. 

10 Many ancient authorities read among themselves. 11 Or, age. 12 Or, our own homes. 


§125. JESUS AGAIN FORETELLS TO THE DISCIPLES 
HIS DEATH AND RESURRECTION (COMP. §§83, 
85, 86, 88), AND REBUKES THE SELFISH AMBITION 
OF JAMES AND JOHN 


Probably in Perea 


Mark 10:32-45 
32 And they were in 
the way, going up 


Matt. 20:17-28 
17 And as Jesus was 
goingup to Jerusalem, 
146 







THE LATER PEREAN MINISTRY 


§125 


Mark 10:32-45 
to Jerusalem*; and 
Jesus was going be¬ 
fore them: and they 
were amazed; 3 and 
they that followed 
were afraid. And he 
took again the 
twelve, and began to 
tell them the things 
that were to happen 
unto him, saying, 

33 Behold, we go up to 
Jerusalem; and the 
Son of man shall be 
delivered unto the 
chief priests and the 
scribes; and they 
shall condemn him to 
death, and shall 
deliver him unto the 

34 Gentiles: and they 
shall mock him, 

and shall spit 
upon him, and shall 
scourge him, and shall 
kill him; and after 
three days he shall 
rise again. 


Matt. 20:17-28 


he took the 
twelve disciples 
apart, and in the way 
he said unto them, 

18 Behold, we go up to 
Jerusalem; and the 
Son of man shall be 
delivered unto the 
chief priests and 
scribes; and they 
shall condemn him 

19 to death, and shall 
deliver him unto the 
Gentiles to mock, 


and to scourge, and 
to crucify; and the 
third day he shall 
be raised up. 


Luke 18:31-34 


31 And he took unto 
him the twelve, and 
said unto them, Be¬ 
hold, we go up to Je¬ 
rusalem, and all the 
things that are writ¬ 
ten 6 by the prophets 
shall be accomplished 
unto the Son of man. 


32 For he shall be 
delivered up unto the 
Gentiles, and shall 
be mocked, and 
shamefully entreated, 
and spit upon: and 

33 they shall scourge and 
kill him: and the 
third day he shall 

34 rise again. And they 
understood none of 
these things; and this 
saying was hid from 
them, and they per¬ 
ceived not the things 
that were said. 


35 And there come near 
unto him James and 
John, the sons of 
Zebedee, saying unto 
him, 4 Master, we 
would that thou 
shouldest do for us 
whatsoever we shall 
ask of thee. And he 

36 said unto them, What 
would ye that I should 

37 do for you? And they 
said unto him, Grant 


20 Then came to him 
the mother of the sons 
of Zebedee with her 
sons, worshipping 
him, and asking a 
certain thing of him. 


21 And he 

said unto her, What wouldest thou? She 
said unto him, Command that these my two 
sons may sit, one on thy right hand, and one 
on thy left hand, in thy kingdom. 


* He left Galilee in § 122, crossing the Jordan into Perea, probably in company with many 
Jews from Galilee (who regularly went this way to Jerusalem), and will now soon cross the river 
again and reach Jericho (§ 126). 


147 














§126 


THE LATER PEREAN MINISTRY 


Mark 10:32-45 

unto us that we may sit, one 
on thy right hand, and one on 

38 thy left hand, in thy glory. But 
Jesus said unto them, Ye know 
not what ye ask. Are ye able 
to drink the cup that I drink? 
or to be baptized with the baptism 

39 that I am baptized with? And 
they said unto him, We are able. 
And Jesus said unto them, The cup 
that I drink ye shall drink; and 
with the baptism that I am bap¬ 
tized withal shall ye be baptized: 

40 but to sit on my right hand or on 
my left hand is not mine to give: 
but it is for them for whom it hath 

41 been prepared. And when the ten 
heard it, they began to be moved 
with indignation concerning 

42 James and John. And Jesus called 
them to him, and saith unto them, 
Ye know that they which are 
accounted to rule over the Gentiles 
lord it over them: and their great 
ones exercise authority over them. 

43 But it is not so among you: but 
whosoever would become great 
among you, shall be your minister: 

44 and whosoever would be first 
among you, shall be Servant of 

45 all. For verily the Son of man 
came not to be ministered unto, 
but to minister, and to give his life 
a ransom for many. 

1 Or, servant. J Gr. bond-servant. *Or, but s 

6 Or, through. 


Matt. 20:17-28 


22 But Jesus answered and said, Ye 
know not what ye ask. Are ye 
able to drink the cup that I am 
about to drink? 

They say 

unto him, We are able. 

23 He saith 
unto them, My cXip indeed ye shall 
drink: 

but to sit on my right 
hand, and on my left hand, is not 
mine to give, but it is for them 
for whom it hath been prepared of 

24 my Father. And when the ten 
heard it, they were moved with in¬ 
dignation concerning the two 

25 brethren. But Jesus called them 
unto him, and said, Ye know that 
the rulers of the Gentiles lord it 
over them, and their great ones 

26 exercise authority over them. Not 
so shall it be among you; but who¬ 
soever would become great among 

27 you shall be your minister; and 
whosoever would be first among 

28 you shall be your Servant: even 
as the Son of man came not to 
be ministered unto, but to min¬ 
ister, and to give his life a ransom 
for many. 

me as they followed were afraid. * Or, Teacher. 


§126. BLIND BARTLVLEUS AND HIS COMPANION 

HEALED 


Mark 10:46-52 
46 And they come to 
Jericho: and as he 
went out from Jeri¬ 
cho, with his disci¬ 
ples and a great mul¬ 
titude, the son of 
Timseus, Bartimaeus, 


At Jericho 
Matt. 20:29-34 

29 And as they went 
out from Jericho, a 
great multitude fol¬ 
lowed him. 

30 And be- 


Luke 18:35-43 
35 And it came to 
pass, as he drew nigh 
unto Jericho, 


a cer- 


148 







THE LATER PE RE AN MINISTRY 


§126 


Mark 10:46-52 
a blind beggar, was 
sitting by the way 
side. 


47 And when he 
heard that it was Je¬ 
sus of Nazareth, he 
began to cry out, and 
say, Jesus, thou son 
of David, have mercy 

48 on me. And many 
rebuked him, that he 
should hold his peace: 
but he cried out the 
more a great deal, 
Thou son of David, 
have mercy on me. 

49 And Jesus 
stood still, and said, 
Call ye him. And 
they call the blind 
man, saying unto him, 
Be of good cheer: rise, 

50 he calleth thee. And 
he, casting away his 
garment, sprang up, 
and came to Jesus. 

51 And Jesus answered 
him, and said, What 
wilt thou that I 
should do unto thee? 
And the blind man 
said unto him, x Rab- 
boni, that I may re- 

52 ceive my sight. And 
Jesus said unto him, 
Go thy way; thy 
faith hath 2 made thee 
whole. And straight¬ 
way he received his 
sight, and followed 
him in the way. 


Matt. 20:29-34 
hold, two ’•‘blind men 
sitting by the way 
side, 


when they heard 
that Jesus was pass¬ 
ing by, cried out, 
saying, Lord, have 
mercy on us, thou 

31 Son of David. And 
the multitude rebuked 
them, that they should 
hold their peace: 
but they cried out 
the more, saying, 
Lord, have mercy on 
us, thou son of David. 

32 And Jesus stood still, 
and called them, 


and said, 
What will ye that I 
should do unto you? 

33 They say unto him, 
Lord, that our eyes 

34 may be opened. And 
Jesus being moved 
with compassion, 
touched their eyes: 
and straightway they 
received their sight, 
and followed him. 


1 See John 20:16. 2 Or, saved thee. 


Luke 18:35-43 
tain blind man sat by 
the way side begging: 

36 and hearing a multi¬ 
tude going by, he 
inquired what this 

37 meant. And they 
told him, that Jesus 
of Nazareth passeth 

38 by. And he cried, 
saying, Jesus, thou 
son of David, have 

39 mercy on me. And 
they that went before 
rebuked him, that he 
should hold his peace: 
but he cried out the 
more a great deal, 
Thou son of David, 
have mercy on me. 

40 And Jesus stood, and 
commanded him to 
be brought unto him: 


and when 
he was come near, he 

41 asked him, What wilt 
thou that I should do 
unto thee? And he 
said, Lord, that I 
may receive my sight. 

42 And Jesus said unto 
him, Receive thy 
sight: thy faith hath 
2 made thee whole. 

43 And immediately he 
received his sight, and 
followed him, glorify¬ 
ing God: and all the 
people, when they 
saw it, gave praise 
unto God. 


* Matthew mentions two blind men, while Mark and Luke describe one, probably the more 
conspicuous one.—The discrepancy as to place, “as he went out from Jericho,” "as he drew nigh 
unto Jericho,” is best explained by the recent suggestion that the healing occurred after he left the 
old Jericho, and as he was approaching the new Jericho which Herod the Great had built at some 
distance away. An older, and also possible explanation was that the blind men made application 
when he was approaching the city, but were not then healed, and only when he had left the city 
were they healed. (Comp. Matt. 15:23 ff., and Mark 8:22 f.) 

149 








§127 


THE LATER PEREAN MINISTRY 


§127. JESUS VISITS ZACCELEUS, AND SPEAKS THE 
PARABLE OF THE POUNDS,* AND SETS OUT 
FOR JERUSALEM 


Jericho 
Luke 19:1-28 

1, 2 And he entered and was passing through Jericho. And behold, a 
man called by name Zacchaeus; and he was a chief publican, and he was 

3 rich. And he sought to see Jesus who he was; and could not for the crowd, 

4 because he was little of stature. And he ran on before, and climbed up 

5 into a sycamore tree to see him: for he was to pass that way. And when 
Jesus came to the place, he looked up, and said unto him, Zacchaeus, make 

6 haste, and come down; for to-day I must abide at thy house. And he 

7 made haste, and came down, and received him joyfully. And when they 
saw it, they all murmured, saying, He is gone in to lodge with a man that 

8 is a sinner. And Zacchaeus stood, and said unto the Lord, Behold, Lord, 
the half of my goods I give to the poor; and if I have wrongfully exacted 

9 aught of any man, I restore fourfold [ see Ex. 22:1; Num. 5:6-7). And 
Jesus said unto him, To-day is salvation come to this house, forasmuch 

10 as he also is a son of Abraham. For the Son of man came to seek and to 
save that which was lost [Ezek. 34:16). 

11 And as they heard these things, he added and spake a parable, be¬ 
cause he was nigh to Jerusalem, and because they supposed that the 

12 kingdom of God was immediately to appear. He said therefore, A 
certain nobleman went into a far country, to receive for himself a king- 

13 dom, and to return. And he called ten Servants of his, and gave them 

14 ten 2 pounds, and said unto them, Trade ye herewith till I come. But his 
citizens hated him, and sent an ambassage after him, saying, We will not 

15 that this man reign over us. And it came to pass, when he was come back 
again, having received the kingdom, that he commanded these Servants, 
unto whom he had given the money, to be called to him, that he might 

16 know what they had gained by trading. And the first came before him, 

17 saying, Lord, thy pound hath made ten pounds more. And he said unto 
him, Well done, thou good Servant: because thou wast found faithful in 

18 a very little, have thou authority over ten cities. And the second came, 

19 saying, Thy pound, Lord, hath made five pounds. And he said unto him 

20 also, Be thou also over five cities. And 4 another came, saying, Lord, 

21 behold, here is thy pound, which I kept laid up in a napkin: for I feared thee, 
because thou art an austere man: thou takest up that thou layedst not 

22 down, and reapest that thou didst not sow. He saith unto him, Out of 
thine own mouth will I judge thee, thou wicked Servant. Thou knewest 
that I am an austere man, taking up that I laid not down, and reaping 

23 that I did not sow; then wherefore gavest thou not my money into the 
bank, and 6 I at my coming should have required it with interest? 

24 And he said unto them that stood by, Take away from him the pound, 

25 and give it unto him that hath the ten pounds. And they said unto 

* The similar parable of the Talents was given several days later. See § 139. On this first 

occasion the illustration has a specific design (ver. 11 f.), which will not appear on the second, viz., 

to check the wild enthusiasm of the multitude to make Jesus King in Jerusalem as they had once 

planned a year ago (John 6:15, § 73). 


150 





THE LATER PEREAN MINISTRY 


§127 


Luke 19:1-28 

26 him, Lord, he hath ten pounds. I say unto you, that unto every one that 
hath shall be given; but from him that hath not, even that which he hath 

27 shall be taken away from him. Howbeit these mine enemies, which would 
not that I should reign over them, bring hither, and slay them before me. 

28 And when he had thus spoken, he went on before, going up to Jerusalem. 

1 Gr. bond-servants. 2 Mina, here translated a pound, is equal to one hundred drachmas. See 
ch. 15:8. 3 Gr. bond-servant. 1 Gr. the other. s Or, I should have gone and required. 


151 



PART XI 

THE LAST PUBLIC MINISTRY IN JERUSALEM 

Friday before to Tuesday of Passion Week , Spring of a.d. 30 (or a.d. 
29).* Just before Passover. §§ 128a-138. 

§ 128 a. JESUS ARRIVES AT BETHANY,f NEAR JERUSALEM 

Friday afternoon 

John 11:55 to 12:1, 9-11 

55 Now the passover of the Jews was at hand: and many went up to 
Jerusalem out of the country before the passover, to purify themselves. 

56 They sought therefore for Jesus, and spake one with another, as they 
stood in the temple, What think ye? That he will not come to the 

57 feast? Now the chief priests and the Pharisees had given commandment, 
that, if any man knew where he was, he should shew it, that they might 
take him. 

1 Jesus therefore six days before the passover came to Bethany, where 
Lazarus was, whom Jesus raised from the dead 4 
9 The common people therefore of the Jews learned that he was there: 
and they came, not for Jesus’ sake only, but that they might see Lazarus 

10 also, whom he raised from the dead. But the chief priests took counsel 

11 that they might put Lazarus also to death; because that by reason of him 
many of the Jews went away, and believed on Jesus. 

In §§ 128b-138 we have the Saviour’s movements and teachings on 
Sunday , Monday and Tuesday—the close of his public ministry , except 
the little that he said during the Jewish and Roman trial. All of his 
teaching thereafter will be given to his disciples. 

§ 128 b. HIS TRIUMPHAL ENTRY INTO JERUSALEM AS 
THE MESSIAH? 

From Bethany to Jerusalem and back (Sunday). A Day of Messianic 

Demonstration 


Mark 11:1-11 

Matt. 21:1-11, 
14-17 

Luke 19:29-44 


1 And when 

1 And when 

29 And it came 


they draw nigh 

they drew nigh 

to pass, when 



* If the feast of John 5:1 was a Passover, and so his ministry lasted over three years, then his 
death was pretty certainly in a.d. 30; otherwise in a.d. 29. 

t Compare former visits to this Bethany, §§ 104, 118, and see also below, § 141. 
t John (12:2-8) gives the supper in the house of Simon the leper at this stage, probably because 
it is the last mention of Bethany in his Gospel. It seems better to follow the order of Mark here 
in the location of the anointing of Jesus by Mary of Bethany. 

§ Jesus now makes a formal challenge to the Jerusalem leaders who have so long opposed his 
claims. This was a Day of Triumph that seemed to the excited crowds to mean the establish¬ 
ment of a political Messianic Kingdom. 


152 






THE LAST PUBLIC MINISTRY IN JERUSALEM §128b 


Mark 11:1-11 

unto Jerusa- 
lem, unto 
Bethphage and 
Bethany, at 
the mount of 
Olives,he send- 
eth two of his 

2 disciples, and 
saith unto 
them, Go your 
way into the 
village that is 
over against 
you, and 
straightway as 
ye enter into 
it, ye shall find 
a colt tied, 
whereon no 
man ever yet 
sat; loose him, 
and bring him. 

3 And if any one 
say unto you, 
Why do ye 
this? say ye, 
The Lord hath 
need of him; 
and straight¬ 
way 2 he will 
send him 3 back 

4 hither. And 
they went a- 
way,and found 
a colt tied at 
the door with¬ 
out in the open 
street; and 
they loose 

5 him. And cer¬ 
tain of them 
that stood 
there said unto 
them, What do 
ye, loosing the 

6 colt? And they 
said unto them 
even as Jesus 
had said: and 


Luke 19:29-44 

he drew nigh 
unto Beth¬ 
phage and 
Bethany, at 
the mount 
that is called 
the mount of 
Olives, he sent 
two of the dis¬ 
ciples, saying, 

30 Go your way 
into the village 
over against 
you; in the 
which as ye 
enter ye shall 
find a colt tied, 
whereon no 
man ever yet 
sat: loose him, 
and bring him. 

31 And if any one 
ask you, Why 
do ye loose 
him? thus shall 
ye say, The 
Lord hath 
need of him. 


32 And they that 
were sent went 
away, and 
found even as 
he had said un- 

33 to them. And 
as they were 
loosing the 
colt, the own¬ 
ers thereof said 
unto them, 
Why loose ye 

34 the colt? And 
they said, The 
Lord hath 
need of him. 

35 And they 
brought him 


Matt. 21:1-11, 
14-17 

unto Jerusa¬ 
lem, and came 
unto B e t h- 
phage, unto 
the mount of 
Olives, then 
Jesus sent two 
2 disciples, say¬ 
ing unto them, 
Go into the 
village that is 
over against 
you, and 
straightway ye 
shall find an 
ass tied, and a 
colt with her: 
loose them, and 
bring them un¬ 
to me. 


3 And if 

any one say 
aught unto 
you, ye shall 
say, The Lord 
hath need of 
them; and 
straightway he 
will send them. 

6 And the disci¬ 
ples went, and 
did even as Je¬ 
sus appointed 
them, 


John 12:12-19 


12 On the mor¬ 
row 9 a great 
multitude that 
had come to 
the feast, when 
they heard 
that Jesus was 
coming to Je¬ 
rusalem, took 

13 the branches 
of the palm 
trees, and went 
forth to meet 


153 







§ 128 b THE LAST PUBLIC MINISTRY IN JERUSALEM 


Mark 11:1-11 
they let them 
7 go. And they 
bring the colt 
unto Jesus,and 
cast on him 
their gar¬ 
ments; and he 
sat upon him. 


8 And many 
spread their 
garments upon 
the way; and 
others branch¬ 
es, which they 
had cut from 

9 the fields. And 

they that went 
before, and 
they that fol¬ 
lowed, cried, 
Hosanna, Bles¬ 
sed is he that 
cometh in the 
name of the 
Lord [see Ps. 
118: 25-26]: 


Matt. 21:1-11, 
14 to 17 


Luke 19:29-44 


John 12:12-19 


7 and 
brought the 
ass and the 
colt, and put 
on them their 
garments, and 
he sat thereon. 

4 Now this is 
come to pass, 
that it might 
be fulfilled 
which was spo¬ 
ken x by the 
prophet [see 
Isa. 62:11; 
Zech. 9:9], say¬ 
ing: 

5 Tell ye the 

daughter 
of Zion, 
Behold, thy 
King, 
cometh 
unto thee 
Meek, and 
riding up¬ 
on an ass 
And upon a 
colt the 
foal of an 
ass. 

8 And the most 
part of the 
multitude 
spread their 
garments in 
the way; and 
others cut 
branches from 
the trees, and 
spread them 
in the way. 

9 And the mul¬ 
titudes that 
went before 
him, and that 
followed, cried, 
saying, Ho¬ 
sanna to the 


him, and cried 
out, Hosanna: 
Blessed is he 
that cometh in 
the name of 
the Lord, even 
the King of 

14 Israel. And 
Jesus, having 
found a young 
ass, sat there¬ 
on; as it is 

15 written, Fear 
not, daughter 
of Zion:behold 
thy King com¬ 
eth, sitting on 
an ass’s colt. 

16 These things 
understood not 
his disciples at 
the first: but 
when Jesus 
was glorified, 
then remem¬ 
bered they 
that these 
things were 
written of him, 
and that they 
had done these 
things unto 

17 him. The mul¬ 
titude there¬ 
fore that was 
with him when 
he called Laz¬ 
arus out of the 
tomb, and 
raised him 
from the dead 
bare witness. 

18 For this cause 
also the multi¬ 
tude went and 
met him, for 
that they heard 
that he had 
done this sign. 


to Jesus: and 
they threw 
their garments 
upon the colt, 
and set Jesus 
thereon. 


36 And as he 
went, they 
spread their 
garments in 

37 the way. And 
as he was now 
drawing nigh, 
even at the de¬ 
scent of the 
mount of 
Olives the 
whole multi¬ 
tude of the dis¬ 
ciples began to 
rejoice and 
praise God 
with a loud 
voice for all 






THE LAST PUBLIC MINISTRY IN JERUSALEM §128b 


Mark 11:1-11 


Matt. 21:1-11, 
14-17 


Luke 19:29-44 


John 12:12-19 


10 Blessed is the 
kingdom that 
cometh, the 
kingdom of our 
father David: 
Hosanna in 
the highest. 


son of David: 
Blessed is he 
that cometh in 
the name of 
the Lord; Ho¬ 
sanna in the 
highest. 


the 6 mighty 
works which 
they had seen; 

38 saying, Bles¬ 
sed is the King 
that cometh in 
the name of 
the Lord : 
peace in heav¬ 
en, and glory 
in the highest. 


19 The Phar¬ 
isees therefore 
said among 
themselves, 
10 Behold how 
ye prevail 
nothing: lo, the 
world is gone 
after him. 


39 And some of the Pharisees from 
the multitude said unto him, 

40 *Master, rebuke thy disciples. And 
he answered and said, I tell you 
that, if these shall hold their peace, 
the stones will cry out. 

41 And when he drew nigh, he 
saw the city and wept over it, 

42 saying, 7 If thou hadst known in 
this day, even thou, the things 
which belong unto peace! but now 

43 they are hid from thine eyes. For 
the days shall come upon thee, 
when thine enemies shall cast up 
a 8 bank about thee, and compass 

44 thee round, and keep thee in on 
every side, and shall dash thee to 
the ground, and thy children 
within thee; and they shall not 
leave in thee one stone upon 
another; because thou knewest 
not the time of thy visitation [see 
Ps. 139:9]. 


11 And he entered into Jerusalem, 


into the temple; 


Matt. 21:1-11, 1A-17 

10 And when he was come into Je¬ 
rusalem, all the city was stirred, 

11 saying, Who is this? And, the 
multitudes said, This is the 
prophet, Jesus, from Nazareth 

14 of Galilee. And the blind and 
the lame came to him in the 
temple: and he healed them. 

15 But when the chief priests and 
the scribes saw the wonderful 
things that he did, and the chil¬ 
dren that were crying in the 
temple and saying, Hosanna to 


155 










§129 THE LAST PUBLIC MINISTRY IN JERUSALEM 


Mark 11:1-11 


and when 

he had looked round about upon 
all things, it being now eventide, 
he went out unto Bethany with 
the twelve. 


Matt. 21:1-11,14-17 
the son of David; they were 

16 moved with indignation, and 
said unto him, Hearest thou 
what these are saying? And 
Jesus saith unto them, Yea: did 
ye never read [see Ps.8:2],Out of the 
mouth of babes and sucklings thou 

17 hast perfected praise? And he 
left them, and went forth out of 
the city to Bethany, and lodged 
there. 


1 Or, through. 2 Gr. sendeth. 3 Or, again. 4 Gr. layers of leaves. 6 Gr. powers. « Or, Teacher. 
1 Or, 0 that thou hadst known. 8 Gr. palisade. • Some ancient authorities read the common people. 
20 Or, Ye behold. 


§129. THE BARREN FIG TREE CURSED, AND THE 
SECOND * CLEANSING OF THE TEMPLE. 
(COMP. §31) 

Bethany and Jerusalem {Monday). A Day of Messianic Power 


Mark 11:12-18 

12 And on the mor¬ 
row, when they were 
come out from Beth¬ 
any, he hungered. 

13 And seeing a fig tree 
afar off having leaves, 
he came, if haply he 
might find anything 
thereon: and when 
he came to it, he 
found nothing but 
leaves; for it was not 
the season of figs. 

14 And he answered and 
said unto it, No man 
eat fruit from thee 
henceforward for 
ever. And his dis¬ 
ciples heard it. 

15 And they come to 
Jerusalem: and he 
entered into the tem¬ 
ple, and began to 


Matt. 21:18, 19, 

12, 13 

18 Now in the morn¬ 
ing as he returned to 
the city, he hungered. 

19 And seeing a ! fig tree 
by the way side, 


he came to it 
and found nothing 
thereon, but leaves 
only; 

and he saith 
unto it, Let there be 
no fruit from thee 
henceforward for 
ever. 

12 And Jesus entered 
into the temple 2 of 
God, and cast out all 
them that sold and 


Luke 19:45-48 


45 And he entered in¬ 
to the temple, and 
began to cast out 
them that sold, 


* Once more at the close of the Ministry in Jerusalem, as at the beginning, Jesus asserts his 
authority over the Temple as the Messiah. In both instances his authority is sharply challenged 
by the Jewish rulers. 


156 








THE LAST PUBLIC MINISTRY IN JERUSALEM §130 


Mark 11:12-18 

cast out them that 
sold and them that 
bought in the temple, 
and overthrew the 
tables of the money¬ 
changers, and the 
seats of them that 

16 sold the doves; and 
he would not suffer 
that any man should 
carry a vessel through 

17 the temple. And he 
taught, and said un¬ 
to them, Is it not 
written, My house 
shall be called a house 
of prayer for all the 
nations? but ye have 
made it a den of 

18 robbers. And the 
chief priests and the 
scribes heard it, and 
sought how they 
might destroy him: 
for they feared him, 
for all the multitude 
was astonished at his 
teaching. 


Luke 19:45-48 


say¬ 
ing unto them, It is 
written [see Isa. 56:7; 
Jer. 7:11], And my 
house shall be a house 
of prayer: but ye 
have made it a den 
of robbers. 

47 And he was teach¬ 
ing daily in the tem¬ 
ple. But the chief 
priests and the 
scribes and the prin¬ 
cipal men of the peo¬ 
ple sought to destroy 

48 him: and they could 
not find what they 
might do; for the 
people all hung upon 
him, listening. 


Matt. 21:18, 19, 

12, 13 

bought in the temple, 
and overthrew the 
tables of the money¬ 
changers, and the 
seats of them that 
sold the doves; 


13 and he saith unto 
them, It is written, 
My house shall be 
called a house of 
prayer: but ye make 
it a den of robbers. 


46 


1 Or, a single. 2 Some ancient authorities omit of God. 


§130. THE DESIRE OF SOME GREEKS TO SEE JESUS 
PUZZLES THE DISCIPLES AND LEADS JESUS IN 
AGITATION OF SOUL TO INTERPRET LIFE AND 
DEATH AS SACRIFICE AND TO SHOW HOW BY 
BEING “LIFTED UP” HE WILL DRAW ALL MEN 
TO HIM 

Jerusalem {Monday) 

John 12:20-50 

20 Now there were certain Greeks among those that went up to worship 

21 at the feast: these therefore came to Philip, which was of Bethsaida of 

22 Galilee, and asked him saying, Sir, we would see Jesus. Philip cometh 
and telleth Andrew: Andrew cometh, and Philip, and they tell Jesus. 

157 






§130 THE LAST PUBLIC MINISTRY IN JERUSALEM 


John 12:20-50 

23 And Jesus answereth them, saying, The hour is come, that the Son of 

24 man should be glorified. Verily, verily, I say unto you, Except a grain 
of wheat fall into the earth and die, it abideth by itself alone; but if it 

25 die, it beareth much fruit. He that loveth his ^fe loseth it; and he that 

26 hateth his fiife in this world shall keep it unto life eternal. If any man 
serve me, let him follow me; and where I am, there shall also my servant 

27 be: if any man serve me, him will the Father honour. Now is my soul 
troubled; and what shall I say [see Ps. J£:d]? Father, save me from this 
2 hour. But for this cause came I unto this hour. Father, glorify thy 

28 name. There came therefore a voice out of heaven, saying , I have both 

29 glorified it, and will glorify it again. The multitude therefore, that stood 
by, and heard it, said that it had thundered: others said, An angel hath 

30 spoken to him. Jesus answered and said, This voice hath not come for 

31 my sake, but for your sakes. Now is 3 the judgement of this world: now 

32 shall the prince of this world be cast out. And I, If I be lifted up 4 from 

33 the earth, will draw all men unto myself. But this he said, signifying by 

34 what manner of death he should die. The multitude therefore answered 
him, We have heard out of the law that the Christ abideth for ever: and 
how sayest thou, The Son of man must be lifted up? who is this Son of 

35 man? Jesus therefore said unto them, Yet a little while is the light 
6 among you. Walk while ye have the fight, that darkness overtake you 
not: and he that walketh in the darkness knoweth not whither he goeth. 

36 While ye have the fight, believe on the fight, that ye may become sons of 
fight. 

These things spake Jesus, and he departed and 6 hid himself from them. 

37 But though he had done so many signs before them, yet they believed 

38 not* on him: that the word of Isaiah the prophet might be fulfilled [see 
Isa. 53:1], which he spake, 

Lord, who hath believed our report? 

And to whom hath the arm of the Lord been revealed? 

39 For this cause they could not believe, for that Isaiah said again, 

40 He hath blinded their eyes, and he hardened their heart; 

Lest they should see with their eyes, and perceive with their heart, 

And should turn, 

And I should heal them. 

41 These things said Isaiah [see Isa. 6:1,10], because he saw his glory: and he 

42 spake of him. Nevertheless even of the rulers many believed on him; 
but because of the Pharisees they did not confess Ht, lest they should be 

43 put out of the synagogue; for they loved the glory of men more than the 
glory of God. 

44 And Jesus cried and said, He that befieveth on me, befieveth not on 

45 me, but on him that sent me. And he that beholdeth me beholdeth 

46 him that sent me. I am come a fight into the world, that whosoever 

47 befieveth on me may not abide in the darkness. And if any man hear 
my sayings, and keep them not, I judge him not: for I came not to judge 

48 the world, but to save the world. He that rejecteth me, and receiveth 
not my sayings, hath one that judgeth him: the word that I spake, the 

49 same shall judge him in the last day. For I spake not from myself; but 


* The rejection of Jesus by the Jews is clearly set forth by John’s Gospel The Pharisees made 
many timid and afraid. 

158 




THE LAST PUBLIC MINISTRY IN JERUSALEM §131 


John 12:20-50 

the Father which sent me, he hath given me a commandment, what I 
50 should say, and what I should speak. And I know that his command¬ 
ment is life eternal: the things therefore which I speak, even as the Father 
hath said unto me, so I speak. 

1 Or, soul. 3 Or, hour? 3 Or, a judgement. * Or, out of. 3 Or, in. «Or, was hidden from them. 
3 Or, hxm. 


§131. THE BARREN FIG TREE FOUND TO HAVE 

WITHERED 

On the way from Bethany to Jerusalem. {Tuesday*) 


Mark 11:19-25 

19 And !every even¬ 
ing 2 he went forth 

20 out of the city. And 
as they passed by in 
the morning, they 
saw the fig tree 
withered away from 

21 the roots. And Peter 
calling to remem 
brance saith unto 
him, Rabbi, behold, 
the fig tree which 
thou cursedst is with- 

22 ered away. And Je¬ 
sus answering saith 
unto them, Have 

23 faith in God. Verily 
I say unto you, Who¬ 
soever shall say unto 
this mountain, Be 
thou taken up and 
cast into the sea; and 
shall not doubt in his 
heart, but shall be¬ 
lieve that what he 
saith cometh to pass; 
he shall have it. 

24 Therefore I say unto 


Matt. 21:19-22 


19 And immediately 
the fig tree withered 

20 away. And when 
the disciples saw it, 
they marvelled, say¬ 
ing, How did the fig 
tree immediately 

21 wither away? And 
Jesus answered and 
said unto them, Ver¬ 
ily I say unto you, 
If ye have faith, and 
doubt not, ye shall 
not only do what is 
done to the fig tree, 
but even if ye shall 
say unto this moun¬ 
tain, Be thou taken 
up and cast into the 
sea, it shall be done. 

22 And all things, what¬ 
soever ye shall ask 
in prayer, believing, 
ye shall receive. 


Luke 21:37, 38 

37 And every day he 
was teaching in the 
temple; and every 
night he went out, 
and lodged in the 
mount that is called 
the mount of Olives. 

38 And all the people 
came early in the 
morning to him in 
the temple, to hear 
him. 


you, All things what¬ 
soever ye pray and 
ask for, believe that ye have received them, and ye shall have them. 
25 And whensoever ye stand praying, forgive, if ye have aught against any 
one; that your Father also which is in heaven may forgive you your 
trespasses. 3 

1 Gr. whenever evening came. 3 Some ancient authorities read they. 3 Many ancient authorities 
add ver. 26 But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. 

* The Synoptic Gospels give more details of the teaching of Jesus on this Tuesday in the Temple 
and on the Mount of Olives than for any other single day. We had another Busy Day in Galilee 
(§§61-66). 


159 









§132 THE LAST PUBLIC MINISTRY IN JERUSALEM 


§132. THE RULERS (SANHEDRIN) FORMALLY CHAL¬ 
LENGE* THE AUTHORITY OF JESUS AS AN 
ACCREDITED TEACHER (RABBI) 


Jesus bases His human authority on John the Baptist, His Forerunner 
who baptized him , and demands the Sanhedrin’s opinion of the Baptism 
of John. This pertinent counter-question paralyzes the Jewish leaders 
and Jesus drives His argument home by three parables, (a) Parable 
of the Two Sons. ( b ) Parable of the Wicked Husbandmen. ( c ) Parable 
of the Marriage Feast of the King’s Son. 

In the court of the Temple. ( Tuesday f) A Day of Controversy 


Mark 11:27-12:12 

27 And they come 
again to Jerusalem: 
and as he was walking 
in the temple, there 
come to him the 
chief priests, and the 
scribes, and the 

28 elders; and they said 
unto him, 


By what authority 
doest thou these 
things? or who gave 
thee this authority 
to do these things? 

29 And Jesus said unto 
them, I will ask of 
you one Question, 
and answer me, and 
I will tell you by 
what authority I do 

30 these things. The 
baptism of John, was 
it from heaven, or 
from men? answer me. 

31 And they reasoned 


Matt. 21:23-22:14 


23 And when he was 
come into the temple, 
the chief priests and 
the elders of the peo¬ 
ple came unto him 
as he was teaching, 
and said, 

By 

what authority doest 
thou these things? 
and who gave thee 

24 this authority? And 
Jesus answered and 
said unto them, I 
also will ask you one 
Question, which if 
ye tell me, I likewise 
will tell you by what 
authority I do these 

25 things. The baptism 
of John, whence was 
it? from heaven or 
from men? And they 
reasoned with them- 


Luke 20:1-19 

1 And it came to 
pass, on one of the 
days, as he was teach¬ 
ing the people in the 
temple, and preaching 
the gospel, there came 
upon him the chief 
priests and the scribes 

2 with the elders; and 
they spake, saying 
unto him, Tell us: By 
what authority doest 
thou these things? or 
who is he that gave 
thee this authority? 

3 And he answered and 
said unto them, I also 
will ask you a Ques¬ 
tion; and tell me: 

4 The baptism of John, 
was it from heaven, 
or from men? 


5 And they rea¬ 
soned with them- 


* It was veiy common to test a Rabbi with hard questions. See this continued in the following 
sections. In like manner the Fourth Gospel gave us much animated dialogue between Jesus and 
the Jews at Jerusalem in chap. 5, and chap. 7-10. The Sanhedrin were within their rights in 
challenging the ecclesiastical and scholastic (scribal) standing of Jesus. He did not dodge in his 
answer. 

t On this last day of Christ’s public ministry the Sanhedrin seek to break the power of Jesus 
with the people whose hero he is since the Triumphal Entry. The first attempt fails miserably, but 
it is followed by a series of other efforts to entrap Jesus and so turn the crowd against him. The 
three parables leave the rulers exposed by Jesus and they keenly feel the denunciation of the reply 
of Jesus. 


160 







THE LAST PUBLIC MINISTRY IN JERUSALEM §132 


Mark 11:27-12:12 
with themselves, say¬ 
ing, If we shall say, 
From heaven; he will 
say, Why then did 
ye not believe him? 

32 7 But should we say, 

From men—they 

feared the people: 8 for 
all verily held John 

33 to be a prophet. And 
they answered Jesus 
and said, We know 

not. And Jesus saith 
unto them, Neither 
tell I you by what 
authority I do these 
things. 


Matt. 21:23-22:14 
selves, saying, If we 
shall say, From heav¬ 
en; he will say unto 
us, Why then did ye 

26 not believe him? But 
if we shall say, From 
men; we fear the 
multitude; for all hold 
John as a prophet. 

27 And they answered 
Jesus, and said, We 
know not. 

He also said unto 
them, Neither tell I 
you by what author¬ 
ity I do these things. 

28 But what think ye? 
A man had two sons; 
And he came to the 
first, and said, 2 Son, 
go work to-day in the 

29 vineyard. And he 
answered and said, I 
will not: but after¬ 
ward he repented 
himself, and went. 

30 And he came to the 
second, and said like¬ 
wise. And he an¬ 
swered and said, I go, 
sir: and went not. 

31 Whether of the twain 
did the will of his 
father? They say, 
The first. Jesus saith 
unto them, Verily I 
say unto you, that 
the publicans and the 
harlots go into the 
kingdom of God be- 

32 fore you. For John 
came unto you in the 
way of righteousness, 
and ye believed him 
not: but the publicans 
and the harlots be¬ 
lieved him: and ye, 
when ye saw it, did 
not even repent your- 

161 


Luke 20:1-19 
selves, saying, If we 
shall say, From 
heaven; he will say, 
Why did ye not be- 

6 lieve him? But if 
we shall say, From 
men; all the people 
will stone us: for 
they be persuaded 
that John was a 

7 prophet. And they 
answered, that they 
knew not whence it 

8 was. And Jesus said 
unto them, Neither 
tell I you by what 
authority I do these 
things. 





§132 THE LAST PUBLIC MINISTRY IN 


Mark 11:27-12:12 


1 And he began to 
speak unto them in 
parables. A man 
planted a vineyard, 
and set a hedge 
about it, and digged 
a pit for the wine¬ 
press, and built a 
tower, and let it out 
to husbandmen, and 
went into another 
country. 

2 And at 
the season he sent 
to the husbandmen 
a Servant, that he 
might receive from 
the husbandmen of 
the fruits of the vine- 

3 yard. And they took 
him, and beat him, 
and sent him away 

4 empty. And again 
he sent unto them 
another Servant: and 
him they wounded in 
the head, and handled 

5 shamefully. And he 
sent another; and him 
they killed: and many 
others; beating some, 

6 and killing some. He 
had yet one, a beloved 
son: he sent him last 
unto them, saying, 
they will reverence 

7 my son. But those 
husbandmen said a- 
mong themselves, 
This is the heir; come, 
let us kill him, and 
the inheritance shall 
be ours. 

8 And 
they took him, and 
killed him, and cast 
him forth out of the 

9 vineyard. What 


Matt. 21:23-22:14 
selves afterward, that 
ye might believe him. 

33 Hear another par¬ 
able: There was a 
man that was a 
householder, which 
planted a vineyard, 
and set a hedge about 
it, and digged a wine¬ 
press in it, and built 
a tower, and let it 
out to husbandmen, 
and went into another 
country. 

34 And when 
the season of the 
fruits drew near, he 
sent his Servants to 
the husbandmen, to 
receive 4 his fruits. 

35 And the husbandmen 
took his Servants, 
and beat one, and 
killed another, and 
stoned another. 

36 Again, he sent other 
Servants more than 
the first: and they did 
unto them in like 
manner. 


37 But 
afterward he sent 
unto them his son, 
saying, They will 
reverence my son. 

38 But the husbandmen, 
when they saw the 
son, said among 
themselves, This is 
the heir; come, let us 
kill him and take his 
inheritance. 

39 # And 

they took him, and 
cast him forth out of 
the vineyard, and 

162 


JERUSALEM 


Luke 20:1-19 


9 And he began to 
speak unto the people 
this parable [see Isa. 
5:1-2]: A man plant¬ 
ed a vineyard, 


and let it 
out to husbandmen, 
and went into another 
country for a long 

10 time. And at the 
season he sent unto 
the husbandmen a 
Servant, that they 
should give him of the 
fruit of the vineyard: 
but the husbandmen 
beat him, and sent 
him away empty. 

11 And he sent yet an¬ 
other Servant: and 
him also they beat, 
and handled him 
shamefully, and sent 
him away empty. 

12 And he sent yet a 
third: and him also 
they wounded, and 

13 cast him forth. And 
the Lord of the vine¬ 
yard said, What shall 
I do? I will send my 
beloved son: it may 
be they will reverence 
him. 

14 But when 
the husbandmen saw 
him, they reasoned 
one with another, say¬ 
ing, This is the heir: 
let us kill him, that 
the inheritance may 

15 be ours. And they 
cast him forth out of 
the vineyard, and 
killed him. What 







THE LAST PUBLIC MINISTRY IN JERUSALEM §132 


Mark 11:27-12:12 


Matt. 21:23-22:14 


Luke 20:1-19 


therefore will the lord 
of the vineyard do? 


he will come 
and destroy the hus¬ 
bandmen, and 'will 
give the vineyard 
unto others. 


10 Have 
ye not read even this 
scripture; 

The stone which 
the builders re¬ 
jected, 

The same was 
made the head of 
the corner: 

11 This was from the 

Lord, 

And it is marvellous 
in our eyes? 


12 And they sought to 
lay hold on him; and 
they feared the multi- 


40 killed him. When 
therefore the lord of 
the vineyard shall 
come, what will he 
do unto those hus- 

41 bandmen? They say 
unto him, He will 
miserably destroy 
those miserable men, 
and will let out the 
vineyard unto other 
husbandmen, which 
shall render him the 
fruits in their sea- 

42 sons. Jesus saith 
unto them, Did ye 
never read in the 
scriptures [see Ps. 
118: 22-23], 

The stone which 
the builders re¬ 
jected, 

The same was 
made the head of 
the corner: 

This was from the 
Lord, 

And it is marvel¬ 
lous in our eyes? 

43 Therefore say I unto 
you, the kingdom of 
God shall be taken 
away from you, and 
shall be given to a 
nation bringing forth 
the fruits thereof. 

44 5 And he that falleth 
on this stone shall be 
broken to pieces; but 
on whomsoever it 
shall fall, it will scat- 

45 ter him as dust. And 
when the chief priests 
and the Pharisees 
heard his parables, 
they perceived that 
he spake of them. 

46 And when they 
sought to lay hold on 
him, they feared the 

163 


therefore will the lord 
of the vineyard do 
unto them? 


16 He will come and de¬ 
stroy these husband¬ 
men, and will give 
the vineyard unto 
others. And when 
they heard it, they 
said, 10 God foibid. 

17 But he looked upon 
them, and said, What 
then is this that is 
written [see Ps. 118: 
22 ], 

The stone which 
the builders re¬ 
jected, 

The same was made 
the head of the 
corner? 


18 Every one that falleth 
on that stone shall be 
broken to pieces; but 
on whomsoever it 
shall fall, it will scat¬ 
ter him as dust [see 
Isa . 8:14-15]. 

19 And the scribes and 
the chief priests 


sought to lay hands 
on him in that very 








§133 THE LAST PUBLIC MINISTRY IN JERUSALEM 


Mark 11:27-12:12 
tude; for they per¬ 
ceived that he spake 
the parable against 
them: and they left 
him and went away. 


Matt. 21:23-22:14 
multitudes, 

because they 
took him for a 
prophet. 


Luke 20:1-19 
hour; and they feared 
the people: for they 
perceived that he 
spake this parable 
against them. 


1 And Jesus answered and spake again in parables unto them, saying, 

2 The kingdom of heaven is likened unto a certain king, which made a 

3 marriage feast for his son, and sent forth his Servants to call them that 

4 were bidden to the marriage feast: and they would not come. Again he 
sent forth other Servants, saying, tell them that are bidden, Behold, I 
have made ready my dinner: my oxen and my fatlings are killed, and all 

5 things are ready; come to the marriage feast. But they made light of it, 
and went their ways, one to his own farm, another to his merchandise: 

6 and the rest laid hold on his Servants, and entreated them shamefully, 

7 and killed them. But the king was wroth; and he sent his armies, and 

8 destroyed those murderers, and burned their city. Then saith he to his 
Servants, The wedding is ready, but they that were bidden were not 

9 worthy. Go ye therefore unto the partings of the highways, and as many 

10 as ye shall find, bid to the marriage feast. And those Servants went out 
into the highways, and gathered together all as many as they found, both 

11 bad and good: and the wedding was filled with guests. But when the king 
came in to behold the guests, he saw there a man which had not on a 

12 wedding-garment; and he saith unto him, Friend, how earnest thou in 
hither not having a wedding-garment? And he was speechless. Then 

13 the king said to the Servants, Bind him hand and foot, and cast him out 
into the outer darkness; there shall be the weeping and gnashing of teeth. 

14 For many are called, but few chosen. 

* Gr. word. 2 Gr. Child. 3 Gr. bond-servants. * Or, the fruits of it. 6 Some ancient authorities 

omit ver. 44. 6 Or, ministers. 2 Or, But shall we say, From menf 3 Or, for aU held John to be a 

prophet indeed. * Gr. bond-servant. 10 Gr. Be it not so. 


§ 133. THE PHARISEES AND THE HERODIANS TRY TO 
ENSNARE JESUS ABOUT PAYING TRIBUTE TO 
CLESAR 


Mark 12:13-17 
13 And they send un¬ 
to him certain of the 
Pharisees and of the 
Herodians, that they 
might catch him in 
talk. 


14 And when they 
were come, they say 


Matt. 22:15-22 


15 Then went the Phar¬ 
isees, and took coun¬ 
sel how they might 
ensnare him in his 

16 talk. And they send 
to him their disci¬ 
ples*, with the Hero- 


Luke 20:20-26 
20 And they watched 
him, and sent forth 
spies, which feigned 
themselves to be 
righteous, that they 
might take hold of 
his speech, so as to 
deliver him up to the 
rule and to the au- 


* The Pharisees send a group of their keenest students to go with the Herodians to catch Jesus 
with the dilemma about paying tribute to Caesar, a live question in current politics and theology 
They offered Jesus the alternative of popular disfavor or of disloyalty to the Roman government 


164 









THE LAST PUBLIC MINISTRY IN JERUSALEM §134 
Mark 12:13-17 


unto him, faster, 
we know that thou 
art true, and carest 
not for any one; for 
thou regardest not 
the person of men, 
but of a truth teach- 
est the way of God: 
Is it lawful to give 
tribute unto Caesar, 
or not? Shall we 
give, or shall we not 

15 give? But he, know¬ 
ing their hypocrisy, 
said unto them, Why 
tempt ye me? bring 
me a 2penny, that I 

16 may see it. And 
they brought it. And 
he saith unto them, 

Whose is this image 
and superscription? 
Amd they said unto 

17 him, Caesar's. And 
Jesus said unto them, 
Render unto Caesar 
the things that are 
Caesar's, and unto 
God the things that 
are God's. 


And 

they marvelled great¬ 
ly at him. 


Matt. 22:15-22 
dians, saying, Mas¬ 
ter, we know that 
thou art true, and 
teachest the way of 
God in truth, and 
carest not for any 
one: for thou regard¬ 
est not the person of 

17 men. Tell us there¬ 
fore, What thinkest 
thou? Is it lawful to 
give tribute unto 

18 Caesar, or not? But 
Jesus perceived their 
wickedness, and said, 
Why tempt ye me, 

19 ye hypocrites? Shew 
me the tribute 
money. And they 
brought unto him a 

20 2 penny. And he saith 
unto them, Whose is 
this image and super- 

21 scription? They say 
unto him, Caesar's. 
Then saith he unto 
them, Render there¬ 
fore unto Caesar the 
things that are 
Caesar's; and unto God 
the things that are 
God's. 

22 And 
when they heard it, 
they marvelled, and 
left him, and went 
their way. 


Luke 20:20-26 
thority of the gov- 

21 ernor. And they 
asked him, saying, 
Master, we know 
that thou sayest and 
teachest rightly, and 
acceptest not the per¬ 
son of any , but of a 
truth teachest the 

22 way of God [see John 
8:2 ]: Is it lawful for 
us to give tribute 
unto Caesar, or not? 

23 But he per¬ 
ceived their crafti¬ 
ness, and said unto 

24 them, Shew me a 
2 penny. 


Whose image 
and superscription 
hath it? And they 

25 said, Caesar's. And 
he said unto them, 
Then render unto 
Caesar the things that 
are Caesar's, and unto 
God the things that 

26 are God’s. And they 
were not able to take 
hold of the saying be¬ 
fore the people: and 
they marvelled at his 
answer, and held their 
peace. 


1 Or, Teacher. 2 See marginal note on Matt. 18:28. 


§134. THE SADDUCEES ASK HIM A PUZZLING QUES¬ 
TION* ABOUT THE RESURRECTION 


In the Court of the Temple. ( Tuesday) 


Mark 12:18-27 


Matt. 22:23-33 


18 And there come 
unto him Sadducees, 
which say that there 


23 On that day there 
came to him Saddu¬ 
cees, Hvhich say that 


Luke 20:27-40 
27 And there came to 
him certain of the 
Sadducees, they 


* Probably a stock conundrum that the Sadducees had often propounded to the discomfort of 
the Pharisees. 

165 










§134 THE LAST PUBLIC MINISTRY IN JERUSALEM 


Mark 12:18-27 
is no resurrection; 
and they asked him, 

19 s a y i n g , 2 Master, 
Moses wrote unto us, 
If a man’s brother 
die, and leave a wife 
behind him, and 
leave no child, that 
his brother should 
take his wife, and 
raise up seed unto 

20 his brother. There 


were seven brethren: 
and the first took a 
wife, and dying left 

21 no seed; and the sec¬ 
ond took her, and 
died, leaving no seed 
behind him; and the 

22 third likewise: and 
the seven left no 
seed. Last of all the 
woman also died. 

23 In the resurrection 
whose wife shall she 
be of them? for the 
seven had her to 

24 wife. Jesus said un¬ 
to them, Is it not for 
this cause that ye 
err, that ye know 
not the Scriptures, 
nor the power of 
God? 


Matt. 22:23-33 
there is no resurrec- 
24tion: and they asked 
him, saying, 2 Master, 
Moses said, If a man 
die, having no chil¬ 
dren, his brother 
3 shall marry his wife, 
and raise up seed un¬ 
to his brother. 


Now 

there were with us 
seven brethren: and 
the first married and 
deceased, and having 
no seed left his wife 

26 unto his brother: in 
like manner the sec¬ 
ond also, and the 
third, unto the 4 sev- 

27 enth. And after them 
all the woman died. 

28 In the resurrection 
therefore whose wife 
shall she be of the 
seven? for they all 

29 had her. But Jesus 
answered and said 
unto them, Ye do 
err, not knowing the 
scriptures, nor the 
power of God. 


25 For when they 
shall rise from the 
dead, they neither 
marry, nor are given 
in marriage; but are 

as angels in heaven. 


30 For in the resurrec¬ 
tion they neither 
marry, nor are given 
in marriage, but are 


as angels 6 in heaven. 


Luke 20:27-40 
which say that there 
is no resurrection; 
and they asked him, 

28 saying, 2 M a s t e r , 
Moses wrote unto us 
[see Gen. 88:8; Deut. 
25:5-6], that if a 
man’s brother die, 
having a wife, and 
he be childless, his 
brother should take 
the wife, and raise 
up seed unto his 

29 brother. There were 
therefore seven breth¬ 
ren; and the first 

30 took a wife, and died 
childless, and the 

31 second; and the third 
took her; and like¬ 
wise the seven also 
left no children; and 
died. 

32 Afterward 
the woman also died. 

33 In the resurrection 
therefore whose wife 
of them shall she be? 
for the seven had her 

34 to wife. And Jesus 
said unto them, 


The 

sons of this «world 
marry, and are given 

35 in marriage: but they 
that are accounted 
worthy to attain to 
that «world, and the 
resurrection from the 
dead, neither marry, 
nor are given in mar- 

36 riage: for neither can 
they die any more: 
for they are equal un¬ 
to the angels; and 
are sons of God, being 
sons of the resurrec- 


166 







THE LAST PUBLIC MINISTRY IN JERUSALEM § 135 


Mark 12:18-27 

26 But as touching the 
dead, that they are 
raised; have ye not 
read in the book of 
Moses, in the place 
concerning the Bush, 
how God spake unto 
him, saying, I am the 
God of Abraham, and 
the God of Isaac, and 
the God of Jacob? 

27 He is not the God of 
the dead, but of the 
living: ye do greatly 
err. 


1 Gr. saying. 8 Or, Teacher. 
pare Deut. 25:5. 4 Gr. seven. 


Matt. 22:23-33 

31 But as touching the 
resurrection of the 
dead, have ye not 
read that which was 
spoken unto you by 
God, saying, 

32 I am the 
God of Abraham, and 
the God of Isaac, and 
the God of Jacob? 
God is not the God of 
the dead, but of the 

33 living. And when the 
multitudes heard it, 
they were astonished 
at his teaching. 


Luke 20:27-40 

37 tion. But that the 
dead are raised, 

even 

Moses showed in the 
place concerning the 
Bush, when he calleth 
the Lord the God of 
Abraham, and the 
God of Isaac, and the 

38 God of Jacob [see Ex. 
8:6]. Now he is not 
the God of the dead, 
but of the living: for 
all live unto him. 

39 And certain of the 
scribes answering 
said, 2 Mastor, thou 

40 hast well said. For 
they durst not any 
more ask him any 
question. 


s Gr. shall perform the duty of a husband's brother to his wife. Com- 
8 Many ancient authorities add of God. * Or, age. 


§135. THE PHARISEES REJOICE OYER THE ROUT OF 
THE SADDUCEES AND A PHARISAIC LAWYER 
ASKS JESUS A LEGAL QUESTION 

In the Court of the Temple. ( Tuesday) 


Mark 12:28-34 


Matt. 22:34-40 


28 And one of the scribes came, 
and heard them questioning to¬ 
gether, and knowing that he had 
answered them well, asked him, 

What 

commandment is the first of all 

29 [see Deut. 6:41? Jesus answered, 
The first Is, Hear, 0 Israel; The 
Lord our God [see Deut. 6:4], the 

30 Lord is one: and thou shalt love 
the Lord thy God 4 with all thy 
heart, and 4 with all thy soul, and 
4 with all thy mind, and 4 with all 

31 thy strength [see Deut. 6:5]. The 
second is this, Thou shalt love 
thy neighbour as thyself [see Lev. 


34 But the Pharisees, when they 
heard that he had put the Sad- 
ducees to silence, gathered them- 

35 selves together. And one of them, 
a lawyer, asked him a question, 

36 tempting him, faster, which is 
the great commandment in the 
law? And he said unto him, 


37 Thou 
shalt love the Lord thy God with 
all thy heart, and with all thy soul, 

38 and with all thy mind. This is 
the great and first commandment. 

39 2 And a second like unto it is this, 
Thou shalt love thy neighbour as 


167 






§ 136 THE LAST PUBLIC MINISTRY IN JERUSALEM 


Mark 12:28-34 

19:18]. There is none other com¬ 
mandment greater than these. 

32 And the scribe said unto him, 
Of a truth, x Master, thou hast 
well said that he is one; and there 
is none other but he: and to 

33 love him with all the heart, and 
with all the understanding, and 
with all the strength, and to love 
his neighbour as himself, is much 
more than all whole burnt offer¬ 
ings and sacrifices [see 1 Sam. 15: 

34 22]. And when Jesus saw that 
he answered discreetly, he said 
unto him, Thou art not far from 
the kingdom of God. And no 
man after that durst ask him any 
question. 

1 Or, Teacher. 2 Or, And a second is like unto 

the Lord is one. 4 Gr. from. 


Matt. 22:34-40 

40 thyself. On these two command¬ 
ments hangeth the whole law, 
and the prophets. 


i(, Thou shalt love, etc. * Or, The Lord is our God: 


§ 136. JESUS, TO THE JOY OF THE MULTITUDE, SILENCES 
HIS ENEMIES BY THE PERTINENT QUESTION 
OF THE MESSIAH’S DESCENT FROM DAVID 
AND LORDSHIP OVER DAVID 


( Tuesday) 


Mark 12:35-37 


35 And Jesus answer¬ 
ed and said, as he 
taught in the temple, 
How say the scribes 
that the Christ is 
the son of David? 

36 David himself said 
in the Holy Spirit, 
[see Ps. 110:1], 

The Lord said unto 
my Lord, 

Sit thou on my 
right hand, 

Till I make thine 
enemies x the foot¬ 
stool of thy feet. 


Now while the 
Pharisees were gath¬ 
ered together, Jesus 
asked them a ques- 

42 tion, saying, What 
think ye of the 
Christ? whose son is 
he? They say unto 
him ,The son of David. 

43 He saith unto them, 
How then doth David 
in the Spirit call him 
Lord, saying, 

44 The Lord said unto 

my Lord, 

Sit thou on my 
right hand, 

Till I put thine 
enemies under¬ 
neath thy feet? 

168 


Luke 20:41-44 


41 And he said unto 
them, 

How say they 
that the Christ is 
David’s son? 


42 For Da¬ 
vid himself saith in 
the book of Psalms, 

The Lord said unto 
my Lord, 

Sit thou on my 
right hand, 

43 Till I make thine 

enemies the foot¬ 
stool of thy feet. 


In the Court of the Temple. 

Matt. 22:41-46 
41 






THE LAST PUBLIC MINISTRY IN JERUSALEM §137 


Mark 12:35-37 
37 David himself calleth 
him Lord; and 
whence is he his son? 

And 6 the common 
people heard him 
gladly. 


1 Some ancient 


Matt. 22:41-46 

45 If David then calleth 
him Lord, how is he 

46 his son? And no one 
was able to answer 
him a word, neither 
durst any man from 
that day forth ask 
him any more ques¬ 
tions. 

rities read, underneath thy feet. 8 


Luke 20:41-44 
44 David therefore call¬ 
eth him Lord, and 
how is he his son? 


the great multitude. 


§ 137. IN HIS LAST PUBLIC DISCOURSE, JESUS SOLEMNLY 
DENOUNCES* THE SCRIBES AND PHARISEES 
(COMP. §107) 

In the Court of the Temple. ( Tuesday) 


Mark 12:38-40 

38 And in his teaching 
he said, Beware of 
the scribes, 


which de¬ 
sire to walk in long 


Matt. 23:1-39 

1 Then spake Jesus 
to the multitudes 
and to his disciples, 

2 saying, The scribes 
and the Pharisees sit 
on Moses’ seat: all 

3 t h i n g s therefore 
whatsoever they bid 
you, these do and ob¬ 
serve: but do not ye 
after their works; for 
they say, and do not. 

4 Yea, they bind heavy 
burdens *and grievous 
to be borne, and lay 
them on men’s shoul¬ 
ders; but they them¬ 
selves will not move 
them with their finger. 

5 But all their works 

they do for to be seen 
of men [see Ex. 13: 
9; Num. 13; 38-39; 
Deut. 6:8; 11:18]: 

for they make broad 
their phylacteries, 
and enlarge the bor- 


Luke 20:45-47 

45 And in the hearing 
of all the people he 
said unto his disci- 

46 pies, Beware of the 
scribes, 


which desire 
to walk in long robes, 


ders of their garments, 


* Jesus has been criticized for lack of self-control in this exposure of the hypocrisy of the Phari¬ 
sees One must bear in mind the tremendous sins of which the Pharisees are guilty. The very 
teachers of righteousness are now in the act of rejecting and finally crucifying the Son of Ood. bee 
my book, The Pharisees and Jesus, for full discussion. 

169 









§137 THE LAST PUBLIC MINISTRY IN JERUSALEM 


Mark 12:38-40 
robes, and to have 
salutations in the 
39 marketplaces, and 
chief seats in the 
synagogues, and chief 
places at feasts: 


40 they which devour 
widows’ houses, 12 and 
for a pretence make 
long prayers; these 
shall receive greater 
condemnation. 


Matt. 23:1-39 

6 and love the chief 
place at feasts, and 
the chief seats in the 

7 synagogues, and the 
salutations in the 
marketplaces, and to 
be called of men, 

8 Rabbi. But be not 
ye called Rabbi: for 
one is your teacher, 
and all ye are breth- 

9 ren. And call no 
man your father on 
the earth: for one is 
your Father, 2 which 

10 is in heaven. Neither 
be ye called masters: 
for one is your 
master, even the 

11 Christ. But he that 
is 3 greatest among 
you shall be your 

12 Servant. And who¬ 
soever shall exalt 
himself shall be hum¬ 
bled; and whosoever 
shall humble himself 
shall be exalted. 

13 But woe unto you, 
scribes and Pharisees, 
hypocrites! because 
ye shut the king¬ 
dom of heaven 
6 against men: for ye 
enter not in your¬ 
selves, neither suffer 
ye them that are en¬ 
tering in to enter. 6 


Luke 20:45-47 
and love salutations 
in the marketplaces, 
and chief seats in the 
synagogues, and chief 
olaces at feasts; 


47 - which de¬ 

vour widows’ houses, 
and for a pretence 
make long prayers: 
these shall receive 
greater condemna¬ 
tion. 


15 Woe unto you, scribes and Pharisees, hypo¬ 
crites! for ye compass sea and land to make one 
proselyte; and when he is become so, ye make 
him twofold more a son of 7 hell than yourselves. 

170 





THE LAST PUBLIC MINISTRY IN JERUSALEM § 137 


Matt. 23:1-39 

16 Woe unto you, ye blind guides, which say, Whosoever shall swear by 
the 8 temple, it is nothing; but whosoever shall swear by the gold of the 

17 8 temple he is 9 a debtor. Ye fools and blind: for whether is greater, the 

18 gold, or the 8 temple that hath sanctified the gold? And, Whosoever 
shall swear by the altar, it is nothing; but whosoever shall swear by the 

19 gift that is upon it, he is 9 a debtor. Ye blind: for whether is greater, the 

20 gift, or the altar that sanctified the gift? He therefore that sweareth 

21 by the altar, sweareth by it, and by all things thereon. And he that 
sweareth by the 8 temple, sweareth by it, and by him that dwelleth therein. 

22 And he that sweareth by the heaven, sweareth by the throne of God, and 
by him that sitteth thereon. 

23 Woe unto you, scribes and Pharisees, hypocrites! for ye tithe mint and 
10 anise and cummin [see Lev. 27:80; Mic. 6:8]> and have left undone the 
weightier matters of the law, judgement, and mercy, and faith: but these 

24 ye ought to have done, and not to have left the other undone. Ye blind 
guides, which strain out the gnat, and swallow the camel. 

25 Woe unto you, scribes and Pharisees, hypocrites! for ye cleanse the 
outside of the cup and of the platter, but within they are full from ex- 

26 tortion and excess. Thou blind Pharisee, cleanse first the inside of the 
cup and of the platter, that the outside thereof may become clean also. 

27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto 
whited sepulchres, which outwardly appear beautiful, but inwardly are 

28 full of dead men's bones, and of all uncleanness. Even so ye also out¬ 
wardly appear righteous unto men, but inwardly ye are full of hypocrisy 
and iniquity. 

29 Woe unto you, scribes and Pharisees, hypocrites! for ye build the 
sepulchres of the prophets, and garnish the tombs of the righteous, and 

30 say, If we had been in the days of our fathers, we should not have been 

31 partakers with them in the blood of the prophets. Wherefore ye witness 
32, 33 to yourselves, that ye are sons of them that slew the prophets. Fill ye 

up then the measure of your fathers. t Ye serpents, ye offspring of vipers, 

34 how shall ye escape the judgement of 7 hell? Therefore, behold, I send 
unto you prophets, and wise men, and scribes: some of them shall ye kill 
and crucify: and some of them shall ye scourge in your synagogues, and 

35 persecute from city to city: that upon you may come all the righteous 
blood shed on the earth, from the blood of Abel the righteous unto the 
blood of Zachariah son of Barachiah, whom ye slew between the sanctuary 

36 and the altar [see Gen. 4:8; 2 Chron. 24 : 20-21 ]. Verily I say unto you, All 
these things shall come upon this generation. 

37 O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them 
that are sent unto her! how often would I have gathered thy children 
together, even as a hen gathereth her chickens under her wings, and ye 

38 would not! Behold, your house is left unto you “desolate [see Jer. 12:7; 

39 22:5]. For I say unto you, Ye shall not see me henceforth, till ye shall 
say, blessed is he that cometh in the name of the Lord [see Ps. 118:26 ]. 

1 Many ancient authorities omit and grievous to be borne. 1 Gr. the heavenly. * Gr. greater. 
• Or, minister. 6 Gr. before. 6 Some authorities insert here or after ver. 12, ver. 14, Woe unto you, 
scribes and Pharisees, hypocrites! for ye devour widows' houses, even while for a pretence ye moke long 
prayers; therefore ye shall receive greater condemnation. See Mark 12:40: Luke 20:47, above. 7 Gr. 
Gehenna. » Or, sanctuary; as in ver. 35. 8 Or, bound by his oath. 10 Or, dill. u Some ancient 

authorities omit desolate. 12 Or, even while for o pretence they make. 

171 



§138 THE LAST PUBLIC MINISTRY IN JERUSALEM 


§ 138. JESUS CLOSELY OBSERVES* THE CONTRIBUTIONS 
IN THE TEMPLE, AND COMMENDS THE POOR 
WIDOW'S GIFT 


{Tuesday) 


Mark 12:41-44 

41 And he sat down over against 
the treasury, and beheld how the 
multitude cast ^oney into the 
treasury: and many that were 

42 rich cast in much. And there 
came 2 a poor widow, and she cast 
in two mites, which make a 

43 farthing. And he called unto 
him his disciples, and said unto 
them, Verily I say unto you, This 
poor widow cast in more than all 
they which are casting into the 

44 treasury: for they all did cast in 
of their superfluity; but she of 
her want did cast in all that she 
had, even all her living. 


Luke 21 :l-4 

1 And he looked up, 3 and saw the 
rich men that were casting their 

2 gifts into the treasury. And he 
saw a certain poor widow casting 
in thither two mites. 


3 And he 
said, Of a truth I say unto you, 
This poor widow cast in more 

4 than they all: for all these did 
of their superfluity cast in unto 
the gifts: but she of her want did 
cast in all the living that she had. 


1 Gr. brass. J Gr. one. * Or, and saw them that . . . treasury , and they were rich. 


* Notice that this was the last occurrence in the Saviour’s public ministry, except the trial and 
the crucifixion. This is the last appearance of Jesus in the Temple. His public teaching is over 
save the words of defence in his trial and the seven sayings on the Cross. The Pharisees and Sad- 
ducees had withdrawn in terror at the explosion of the wrath of Jesus and even the disciples were 
at some distance as Jesus sat alone by the treasury. It is useless further to plead with his enemies. 
The task now remains to get the disciples prepared for the Master’s death and the time is short and 
they as yet have completely failed to grasp the fact or the significance of his death and the promise 
of his resurrection on the third day. 


172 






PART XII 

IN THE SHADOW WITH JESUS 

Tuesday afternoon to Thursday night of Passion Week, a.d. SO 
(or 29). Jerusalem. 

§§ 139-152. Jesus now seeks to prepare the disciples for the tragedy 
of His death and for carrying on His work after His departure. 

§139. SITTING ON THE MOUNT OF OLIVES, JESUS 
SPEAKS TO HIS DISCIPLES ABOUT THE DE¬ 
STRUCTION OF JERUSALEM, AND HIS OWN 
SECOND COMING, IN APOCALYPTIC LANGUAGE. 
THE GREAT ESCHATOLOGICAL DISCOURSE* 


(Tuesday Afternoon) 


1 Occasion of 
the Prophecy 
about the De¬ 
struction of the 
Temple. 


Mark 13:1-37 

1 And as he 
went forth out 
of the temple, 
one of his dis¬ 
ciples saith un¬ 
to him, “Mas¬ 
ter, behold, 
what manner 
of stones and 
what manner 
of buildings! 

2 And Jesus said 
untohim,Seest 
thou these 
great build- 


Matt. 24 and 25 

1 And Jesus 
went out from 
the temple, and 
was going on 
his way; and 
his disciples 
came to him 
to shew him 
the buildings 
of the temple. 

2 But he an¬ 
swered and 
said unto 
them, See ye 
not all these 
things? verily 


Luke 21:5-36 

5 And as some 
spake of the 
temple, how it 
was adorned 
with goodly 
stones and of- 

6 ferings, he 
said, As for 
these things 
which ye be¬ 
hold, 

the 

days will come, 
in which there 
shall not be 


* This great discourse has as its background the death of Christ. Further on as part punish¬ 
ment for this crime lies the destruction of Jerusalem. This catastrophe is itself a symbol of the 
end of the world and in one sense a coming of Christ in power and judgment. But Christ boldly 
predicts his own personal return to earth, though the time is not revealed. But he does exhort an 
expectant attitude toward the promises of his coming and readiness for his return which will be at 
an unexpected hour. Jesus employs the common Jewish apocalyptic imagery to portray this 
most difficult subject. Some scholars insist that Jesus was himself merely a wild enthusiast who 
was carried away by the Messianic hopes of his people, but that is a one-sided and distorted view 
of Christ’s life and ignores the great mass of his ethical teaching. It forgets also that Jesus has a 
world program of conquest and of power. The various aspects of the discourse are not kept dis¬ 
tinct. Some think that the Gospels have misunderstood or misrepresented Jesus in this discourse. 
But we can catch the general drift of the teaching and leave alone minute details of time and place 
against which Jesus himself warned us. 


173 









§139 


IN THE SHADOW WITH JESUS 


2 Inquiry for 
Further Light 
from Peter 
and James 
and John and 
Andrew on 
Christ’s Sec¬ 
ond Coming 
and the End 
of the World. 


Mark 13:1-37 
ings? there 
shall not be 
left here one 
stone upon an¬ 
other, which 
shall not be 
thrown down. 

3 And as he 
sat on the 
mount of 
Olives over 
against the 
temple, Peter 
and James and 
John and An¬ 
drew asked 
him privately, 

4 Tell us, when 
shall these 
things be? and 
what shall be 
the sign when 
these things 
are all about 
to be accom- 

5 plished? And 
Jesus began to 
say unto them, 
Take heed that 
no man lead 
you astray. 

6 Many shall 
come in my 
name, saying, 

I am he; and 
shall lead 
many astray. 

7 And when ye 
shall hear of 
wars and ru¬ 
mours of wars, 
be not trou¬ 
bled : these 
things must 
needs come to 
pass; but the 
end is not yet. 

8 For nation 
shall rise 
against nation, 

174 


Matt. 24 and 25 
I say unto 
you, There 
shall not be 
left here one 
stone upon an¬ 
other, that 
shall not be 
thrown down. 

3 And as he 
sat on the 
mount of Ol¬ 
ives, the dis¬ 
ciples came 
unto him pri¬ 
vately, saying, 


Tell us,when 
shall these 
things be? and 
what shall be 
the sign of thy 
doming, and 
of 2 the end of 
the world? 

4 And Jesus an¬ 
swered and 
said unto 
them, Take 
heed that no 
man lead you 

5 astray. For 
many shall 
come in my 
name, saying, 
I am the 
Christ; and 
shall lead 
many astray. 

6 And ye shall 
hear of wars 
and rumours of 
wars: see that 
yebe not troub¬ 
led: for these 
things must 
needs come to 
pass; but the 
end is not yet. 

7 For nation 


Luke 21:5-36 
left here one 
stone upon an¬ 
other, that 
shall not be 
thrown down. 


7 And they 
asked him, say¬ 
ing, 18 Master, 
when therefore 
shall these 
things be? and 
what shall be 
the sign when 
these things 
are about to 
come to pass? 

8 And he said, 
Take heed 
that ye be not 
led astray: for 
many shall 
come in my 
name, saying, 
I am he; and, 
The time is at 
hand: go ye 
not after them. 

9 And when ye 

shall hear of 
wars and tu¬ 
mults, be not 
terrified: for 

these things 
must needs 
come to pass 
first; but the 
end is not im¬ 
mediately. 

10 Then said he 
unto them, 
Nation shall 








IN THE SHADOW WITH JESUS 


§139 


Mark 13:1-37 
and kingdom 
against king¬ 
dom : there 

shall be earth¬ 
quakes in div¬ 
ers places; 
there shall be 
famines: 


Matt. 24 and 25 
shall rise 

against nation, 
and kingdom 
against king¬ 
dom: and 

there shall be 
famines and 
earthquakes in 
divers places. 


Luke 21:5-36 
rise against 
nation, and 
kingdom 
against king- 

11 dom: and there 
shall be great 
earthquakes, 
and in divers 
places famines 
and pesti¬ 
lences; and 
there shall be 
terrors and 
great signs 
from heaven. 

12 But before 
all these 
things, they 
shall lay their 
hands on you, 
and shall per¬ 
secute you, de¬ 
livering you up 
to the syn¬ 
agogues and 
prisons, 
22 bringing you 
before kings 
and governors 
for my name’s 

13 sake. It shall 
turn unto you 
for a testi¬ 
mony. 


14 Settle it 
therefore in 
your hearts, 
not to medi¬ 
tate before¬ 
hand how to 

15 answer: for I 


these 
things are the 
beginning of 
travail [see 
Isa. 19:2]. 

9 But take ye 
heed to your¬ 
selves: for they 
shall deliver 
you up to 
councils; and 
in synagogues 
shall ye be 
beaten; and 
before govern¬ 
ors and kings 
shall ye stand 
for my sake, 
for a testi¬ 
mony unto 
them. 

10 And the gospel 
must first be 
preached unto 
all the nations. 

11 And when 
they lead you 
to judgement , 
and deliver 
you up, be not 
anxious be¬ 
forehand what 
ye shall speak: 
but whatsoever 


8 But 

all these things 
are the begin¬ 
ning of travail. 


9 Then shall 
they deliver 
you up unto 
tribulation, 
and shall kill 
you: 

and ye 
shall be hated 
of all the na¬ 
tions for my 
name’s sake. 






§139 


IN THE SHADOW WITH JESUS 


Mark 13:1-37 
shall be given 
you in that 
hour, that 
speak ye: for 
it is not ye 
that speak, 
but the Holy 

12 Ghost. And 
brother shall 
deliver u p 
brother t o 
death, and the 
father his 
child rand chil¬ 
dren shall rise 
up against par¬ 
ents, and 
19 cause them 
to be put to 
death [see Mi- 

13 cah 7:6]. And 
ye shall be 
hated of all 
men for my 
name’s sake: 


but he that 
endureth to 
the end, the 
same shall be 
saved. 


Matt. 24 and 25 


10 And then 
shall many 
stumble, and 
shall deliver 
up one an- 
another, and 
shall hate one 
another. 


11 And many 
false prophets 
shall arise, and 
shall lead 
many astray. 

12 And because 
iniquity shall 
be multiplied, 
the love of the 
many shall wax 

13 cold. But he 
that endureth 
to the end, the 
same shall be 

14 saved. And 
3 this gospel of 
the kingdom 
shall be 
preached in 
the whole 


Luke 21:5-36 
will give you 
a mouth and 
wisdom, which 
all your ad¬ 
versaries shall 
not be able to 
withstand or 
to gainsay. 

16 But ye shall 
be delivered 
up even by 
parents, and 
brethren, and 
kinsfolk, and 
friends; and 
some of you 
23 shall they 
cause to be put 

17 to death. And 
ye shall be 
hated of all 
men for my 
name’s sake. 

18 And not a hair 
of your head 
shall perish. 

19 In your pa¬ 
tience ye shall 
win your 
24 souls. 


176 









IN THE SHADOW WITH JESUS 


§139 


S Sign of the 
Destruction of 
Jerusalem. 


Mark 13:1-37 


14 But when ye 
see the abomi¬ 
nation of des¬ 
olation stand¬ 
ing where he 
ought not 


Get him that 
readeth under¬ 
stand), 


then let them 
that are in Ju¬ 
dea flee unto 
the mountains: 

15 and let him 
that is on the 
housetop not 
go down, nor 
enter in, to 
take anything 
out of his 

16 house: and let 
him that is in 
the field return 
not back to 
take his cloke. 


Matt. 24 and 25 
4 world for a 
testimony un¬ 
to all the na¬ 
tions; and then 
shall the end 
come. 

15 When there¬ 
fore ye see the 
abomination of 
des olation, 
which was 
spoken of 6 by 
Daniel the 
prophet [see 
Dan. 9:27; 11: 
SI; 12:11], 
standing in 
®the holy place 
(let him that 
readeth under¬ 
stand), 


16 then let them 
that are in Ju¬ 
dea flee unto 
the moun- 

17 tains: let him 
that is on the 
housetop not 
go down to 
take out the 
things that 
are in his 

18 house: and let 
him that is in 
the field not 
return back to 
take his cloke. 


Luke 21:5-36 


20 But when 
ye see Jeru¬ 
salem com¬ 
passed with ar¬ 
mies, then 
know that her 
desolation is at 

21 hand. Then 
let them that 
are in Judea 
flee unto the 
mountains; 
and let them 
that are in the 
midst of her 
depart out; and 
let not them 
that are in the 
country enter 
therein. 


22 For these 
are days of 
vengeance, 
that all things 
which are writ¬ 
ten may be 


177 








§139 


IN THE SHADOW WITH JESUS 


■Mark 13:1-37 

17 But woe unto 
them that are 
with child and 
to them that 
give suck in 
those days! 

18 And pray ye 
that it be not 
in the winter. 

19 For those days 
shall be trib¬ 
ulation, such 
as there hath 
not been the 
like from the 
beginning of 
the creation 
which God 
created until 
now, and never 

20 shall be. And 
except the 
Lord had 
shortened the 
days no flesh 
would have 
been saved: 
but for the 
elect’s sake, 
whom he 
chose, he 
shortened the 
days. 


Matt. 24 and 25 

19 But 
woe unto them 
that are with 
child and to 
them that give 
suck in those 

20 days! And 
pray ye that 
your flight be 
not in the 
winter, neither 
on a sabbath: 

21 for then shall 
be great tribu¬ 
lation, such as 
hath not been 
from the begin¬ 
ning of the 
world until 
now, no, nor 
ever shall be 
[see Dan.12:1]. 

22 And except 
those days had 
been short¬ 
ened, no flesh 
would have 
been saved: 
but for the 
elect’s sake 
those days 
shall be short¬ 
ened. 


Luke 21:5-36 
23 fulfilled. Woe 
unto them 
that are with 
child and to 
them that give 
suck in those 
days! 


for there 
shall be great 
distress upon 
the 25 land, and 
wrath unto 
this people. 

24 And they shall 
fall by the 
edge of the 
sword, and 
shall be led 
captive into all 
nations: and 
J er usalem 
shall be trod¬ 
den down of 
the Gentiles, 


178 






IN THE SHADOW WITH JESUS 


§139 


4 False Christs 
and the Second 
Coming. 


Mark 13:1-37 


21 And then if 
any man shall 
say unto you, 
Lo, here is the 
Christ; or, Lo, 
there; believe 

22 Ht not: for 
there shall 
arise false 
Christs and 
false prophets, 
and shall shew 
signs and won¬ 
ders, that they 
may lead a- 
stray, if possi¬ 
ble, the elect. 


23 But take ye 
heed: behold, 
I have told 
you all things 
beforehand. 


24 But in those 


Matt. 24 and 25 


23 Then if 
any man shall 
say unto you, 
Lo, here is the 
Christ, or, 
Here; believe 

24 Ht not. For 
there shall 
arise false 
Christs, and 
false prophets, 
and shall shew 
great signs and 
wonders; so as 
to lead astray, 
if possible, 
even the elect 
[see Dent. IS: 

25 1 ]. Behold, I 
have told you 

26 beforehand. If 
therefore they 
shall say unto 
you, Behold, 
he is in the 
wilderness; go 
not forth: Be¬ 
hold, he is in 
the inner 
chambers; be¬ 
lieve Ht not. 

27 For as the 
lightning com- 
eth forth from 
the east, and 
is seen even 
unto the west; 
so shall be the 
doming of the 
Son of man. 

28 Wheresoever 
the carcase is, 
there will the 
9 eagles be 
gathered to¬ 
gether. 

29 But immedi- 


Luke 21:5-36 
until the times 
of the Gentiles 
be fulfilled. 







§139 


IN THE SHADOW WITH JESUS 


Mark 13:1-37 
days, after 
that tribula¬ 
tion, the sun 
shall be dark¬ 
ened, and the 
moon shall not 
give her light, 
25 and the stars 
shall be falling 
from heaven, 


Matt. 24 and 25 
ately, after 
the tribulation 
of those days 
the sun shall 
be darkened, 
and the moon 
shall not give 
her light, and 
the stars shall 
fall from heav¬ 
en 


Luke 21:5-36 

25 And there 
shall be signs 
in sun and 
moon and 
stars;and upon 
the earth dis¬ 
tress of na¬ 
tions, in per¬ 
plexity for the 
roaring of the 
sea and the 

26 billows; men 

2 «fainting for 
fear, and for 
expectation of 
the things 
which are com¬ 
ing on 27 the 
world: for the 
powers of the 
heavens shall 
be shaken [see 
Isa. 18:9-10; 
Ezek. 32:7-8; 
Joel 2:1-2,10- 
11, 30-31; 

Amos 8:9; 
Zeph. 1:14-16]. 


27 And then 
shall they see 
the Son of man 
coming in a 
cloud with 

power and 

g *eat glory [see 
an. 7:18-14 
( Septuagint )]. 


and 

the powers 
that are in the 
heavens shall 
be shaken. 


26 And then 
shall they see 
the Son of man 
coming i n 
clouds with 
great power 

27 and glory. And 
then shall he 
send forth the 
angels, and 
shall gather to¬ 
gether his elect 
from the four 
winds, from 
the uttermost 
part of the 
earth to the 

180 


and the 
powers of the 
heavens shall 
be shaken: 

30 and then shall 
appear the 
sign of the Son 
of man in 
heaven [see 
Zech. 12:12]: 
and then shall 
all the tribes 
of the earth 
mourn, and 
they shall see 
the Son of man 
coming on the 
clouds of heav¬ 
en with power 
and great 

31 glory. And he 
shall send 
forth his an¬ 
gels 10 with n a 
great sound of 
a trumpet, and 
they shall 
gather togeth¬ 
er his elect 
from the four 
winds, from 







IN THE SHADOW WITH JESUS 


§139 


Parable of the 
Fig Tree. 


Mark 13:1-37 
uttermost part 
of heaven. 


Matt. 24 and 25 
one end of 
heaven to the 
other. 


Luke 21:5-36 


28 But 
when these 
things begin to 
come to pass, 
look up, and 
lift up your 
heads; because 
your redemp¬ 
tion draweth 
nigh [see Deut. 
30:If. ( Septua - 
gird); Isa. 27: 
12-18; Zech. 2: 
6 ( Septuagint ). 

29 And he 
spake to them 
a parable: Be¬ 
hold the fig 
tree, and all 

30 trees: when 
they now 
shoot forth, 
ye see it and 
know of your 
own selves 
that the sum¬ 
mer is now 

31 nigh. Even 
so ye also, 
when ye see 
these things 
coming t o 
pass, know ye 
that the king¬ 
dom of God 

32 is nigh. Ver¬ 
ily I say unto 
you, this gen¬ 
eration shall 
not pass away, 
till all things 
be accomplish- 

33 ed. Heaven 
and earth shall 
pass away: but 
my words shall 
not pass away. 


28 Now from 
the fig tree 
learn her para¬ 
ble: when her 
branch is now 
become tender, 
and putteth 
forth its 
leaves,ye know 
that the sum- 

29 mer is nigh; 
even so ye 
also, when ye 
see these 
things coming 
to pass, know 
ye that 12 he is 
nigh, even at 

30 the doors. Ver¬ 
ily I say unto 
you, This gen¬ 
eration shall 
not pass away, 
until all these 
things be ac¬ 
complished. 

31 Heaven and 
earth shall 
pass away: but 
my words shall 
not pass away. 

32 But of that 
day or that 

181 


32 Now from 
the fig tree 
learn her para¬ 
ble: when her 
branch is now 
become ten¬ 
der, and put¬ 
teth forth its 
leaves, ye 
know that the 
summer i s 

33 nigh; even so 
ye also, when 
ye see all these 
things, know 
ye that 12 he is 
nigh, even at 

34 the doors. Ver¬ 
ily I say unto 
you, This gen¬ 
eration shall 
not pass away, 
till all these 
things be ac- 
complis hed. 

35 Heaven and 
earth shall 
pass away, but 
my words shall 
not pass away. 

36 But of that 
day and hour 
knoweth no 








§139 


IN THE SHADOW WITH JESUS 


5 Readiness 
urgedby Series 
of Parables. 


Mark 13:1-37 
hour knoweth 
no one, not 
even the an¬ 
gels in heaven, 
neither the 
Son, but the 
Father. 


33 Take ye 
heed, watch 
20 and pray: for 
ye know not 
when the time 

34 is. It is as 
when a man, 


Matt. 24 and 25 
one, not even 
the angels of 
heaven, 
13 neither the 
Son, but the 
Father only. 

37 And as were 
the days of 
Noah, so shall 
be the doming 
of the Son of 
man [see Gen. 
6:11-18; 7:7, 

38 21-28]. For 
as in those 
days which 
were before 
the flood they 
were eating 
and drinking, 
marrying and 
giving in mar¬ 
riage, until the 
day that Noah 
entered into 

39 the ark, and 
they knew not 
until the flood 
came, and took 
them all away; 
so shall be the 
doming of the 
Son of man. 

40 Then shall two 
men be in the 
field; one is 
taken, and one 
is left: 

41 two women 
shall be grind¬ 
ing at the mill; 
one is taken, 
and one is left 


Luke 21:5-36 


34 But take 
heed to your¬ 
selves, lest 

haply your 

hearts be over¬ 
charged with 
surfeiting and 








IN THE SHADOW WITH JESUS 


§139 


Parable of the 
Porter 


Mark 13:1-37 
sojourning in 
another coun¬ 
try, having left 
his house, and 
given author¬ 
ity to his ^ser¬ 
vants, to each 
one his work, 
comm and - 
ed also the 
porter to 

35 watch. Watch 
therefore: for 
ye know not 
when the lord 
of the house 
cometh, 
whether at 
even, or at 
midnight, or at 
cockcrowing, 
or in the morn- 

36 ing; lest com¬ 
ing suddenly 
he find you 

37 sleeping. And 
what I say 
unto you I 
say unto all, 
Watch. 


Matt. 24 and 25 


42 Watch there¬ 
fore: for ye 
know not on 
what day your 
Lord cometh. 


Luke 21:5-36 
drunkenness, 
and cares of 
this life, and 
that day come 
on you sud¬ 
denly as a 

35 snare: for so 
shall it come 
upon all them 
that dwell on 
the face of all 
the earth. 

36 But 
watch ye at 
every season, 
making sup¬ 
plication, that 
ye may prevail 
to escape all 
these things 
that shall 
come to pass, 
and to stand 
before the Son 
of man. 


Matt. 24 and 25 


Parable of the 
Master of the 
House . 


Parable of the 
Faithful Serv¬ 
ant and of the 
Evil Servant. 


43 14 But know this, that if the master of the house had 
known in what watch the thief was coming, he would 
have watched and would not have suffered his house 

44 to be 16 broken through. Therefore be ye also ready: 

45 for in an hour that ye think not the Son of man 
cometh. Who then is the faithful and wise 16 servant, 
whom his lord hath set over his household, to give 

46 them their food in due season? Blessed is that 
16 servant, whom his lord when he cometh shall find 

47 so doing. Verily I say unto you, that he will set him 

48 over all that he hath. But if that evil 16 servant shall 
say in his heart, My lord tarrieth; and shall begin to 

49 beat his fellow-servants, and shall eat and drink with 

50 the drunken; the lord of that 16 servant shall come in 

51 a day when he expecteth not, and in an hour when he 
knoweth not, and shall 17 cut him asunder, and ap- 

183 







§139 


IN THE SHADOW WITH JESUS 


Matt. 24 and 25 

point his portion with the hypocrites: there shall be 
the weeping and gnashing of teeth. 

1 Gr. presence. 2 Or, the consummation of the age. 3 Or, these good tidings. 4 Gr. inhabited earth. 
B Or, through. «Or, a holy place. 7 Or, him. 8 Or, them. 9 Or, vultures. 10 Many ancient 
authorities read with a great trumpet, and they shall gather, &c. 11 Or, a trumpet of great sound. 

12 Or, it. 13 Many authorities, some ancient, omit neither the Son. 14 Or, But this ye know. 16 Gr. 
digged through. 14 Gr. bond-servant. 17 Or, severely scourge him. 18 Or, Teacher. 19 Or, put them to 
death. 20 Some ancient authorities omit and pray. 21 Gr. bond-servants. 22 Gr. you being brought. 
28 Or, shall they put to death. 24 Or, lives. 25 Or, earth. 26 Or, expiring. 27 Gr. the inhabited earth. 


Parable of the 
Ten Virgins. 


Parable of the 
Talents 


Matt. chap. 25 

1 Then shall the kingdom of heaven be likened unto 
ten virgins, which took their damps, and went forth 

2 to meet the bridegroom. And five of them were 

3 foolish, and five were wise. For the foolish, when 

4 they took their damps, took no oil with them: but the 

5 wise took oil in their vessels with their damps. Now 
while the bridegroom tarried, they all slumbered and 

6 slept. But at midnight there is a cry, Behold, the 

7 bridegroom! Come ye forth to meet him. Then all 
those virgins arose, and trimmed their damps. 

8 And the foolish said unto the wise, Give us of your 

9 oil; for our damps are going out. But the wise an¬ 
swered, saying, Peradventure there will not be enough 

10 for us and you: go ye rather to them that sell, and buy 
for yourselves. And while they went away to buy, 
the bridegroom came; and they that were ready went 
in with him to the marriage feast: and the door was 

11 shut. Afterward, come also the other virgins, saying, 

12 Lord, Lord, open to us. But he answered and said, 

13 Verily I say unto you, I know you not. Watch 
therefore, for ye know not the day nor the hour. 

14 For it is as when a man, going into another country, 
called his own Servants, and delivered unto them his 

15 goods. And unto one he gave five talents, to another 
two, to another one; to each according to his several 

16 ability; and he went on his journey. Straightway he 
that received the five talents went and traded with 

17 them, and made other five talents. In like manner 

18 he also that received the two gained other two. But 
he that received the one went away and digged in the 

19 earth, and hid his lord’s money. Now after a long 
time the lord of those Servants cometh and maketh 

20 a reckoning with them. And he that received the 
five talents came and brought other five talents, say¬ 
ing, Lord, thou deliveredst unto me five talents: lo, 

21 I have gained other five talents. His lord said unto 
him, Well done, good and faithful Servant: thou hast 
been faithful over a few things, I will set thee over 

22 many things; enter thou into the joy of thy lord. And 
he also that received the two talents came and said, 
Lord, thou deliveredst unto me two talents: lo, I have 

184 





IN THE SHADOW WITH JESUS 


§139 


6 Picture of the 
Judgment 
with Parable 
of the Sheep 
and the Goats. 


Matt. chap. 25 

23 gained other two talents. His lord said unto him, 
Well done, good and faithful Servant; thou hast been 
faithful over a few things, I will set thee over many 

24 things: enter thou into the joy of thy lord. And he 
also that had received the one talent came and said, 
Lord, I knew thee that thou art a hard man, reaping 
where thou didst not sow, and gathering where thou 

25 didst not scatter: and I was afraid, and went away 
and hid thy talent in the earth: lo, thou hast thine 

26 own. But his lord answered and said unto him, 
Thou wicked and slothful Servant, thou knowest that 
I reap where I sowed not, and gather where I did not 

27 scatter; thou oughtest therefore to have put my money 
to the bankers, and at my coming I should have re- 

28 ceived back mine own with interest. Take ye away 
therefore the talent from him, and give it unto him 

29 that hath the ten talents. For unto every one that 
hath shall be given, and he shall have abundance: 
but from him that hath not, even that which he hath 

30 shall be taken away. And cast ye out the unprofit¬ 
able Servant into the outer darkness: there shall be 
the weeping and gnashing of teeth. 

31 But when the Son of man shall come in his glory, 
and all the angels with him [see Zech. 14:5], then 

32 shall he sit on the throne of his glory: and before him 
shall be gathered all the nations: and he shall separate 
them one from another, as the shepherd separateth 

33 the sheep from the 4 goats; and he shall set the sheep 

34 on his right hand, but the 4 goats on the left. Then 
shall the King say unto them on his right hand, Come, 
ye blessed of my Father, inherit the kingdom pre¬ 
pared for you from the foundation of the world: 

35 for I was an hungred, and ye gave me meat: I was 
thirsty, and ye gave me drink: I was a stranger, and 

36 ye took me in; naked, and ye clothed me: I was sick, 
and ye visited me: I was in prison, and ye came unto 

37 me. Then shall the righteous answer him, saying, 
Lord, when saw we thee an hungred, and fed thee? 

38 or athirst, and gave thee drink? And when saw we 
thee a stranger, and took thee in? or naked, and 

39 clothed thee? And when saw we thee sick, or in 

40 prison, and came unto thee? And the King shall 
answer and say unto them, Verily I say unto you, 
Inasmuch as ye did it unto one of these my brethren, 

41 even these least, ye did it unto me. Then shall he 
say also unto them on the left hand, 6 Depart from me, 
ye cursed, into the eternal fire which is prepared for 

42 the devil and his angels: for I was an hungred, and 
ye gave me no meat: I was thirsty, and ye gave me 

43 no drink: I was a stranger, and ye took me not in; 

185 




§140 


IN THE SHADOW WITH JESUS 


Matt. chap. 25 

44 naked, and ye clothed me not; sick, and in prison, and 
ye visited me not. Then shall they also answer, 
saying, Lord, when saw we thee an hungred, or athirst, 
or a stranger, or naked, or sick, or in prison, and did 

45 not minister unto thee? Then shall he answer them, 
saying, Verily, I say unto you, Inasmuch as ye did 
it not unto one of these least, ye did* it not unto me. 

46 And these shall go away into eternal punishment: 
but the righteous into eternal life [see Dan. 12:2]. 

1 Or, torches. a Gr. bondservants. * Gr. bond-servant. * Gr. kids. * Or, Depart from me under a 
curse. 


§140. JESUS PREDICTS HIS CRUCIFIXION TWO DAYS 
HENCE (JEWISH FRIDAY) 

Probably at Bethany on Tuesday evening (beginning of Jewish Wednes¬ 
day). The Rulers in Jerusalem plot His death 


Mark 14:1-2 
1 Now after two 
days was the feast of 
the passover and the 
unleavened bread: 


and 

the chief priests and 
the scribes 


sought 

how they might take 
him with subtilty, 
2 and kill him: for they 
said, Not during the 
feast, lest haply there 
shall be a tumult of 
the people. 


Matt. 26:1-5 

1 And it came to 
pass, when Jesus had 
finished all these 
words, he said unto 

2 his disciples, Ye know 
that after two days 
the passover cometh, 
and the Son of man 
is delivered up to be 

3 crucified. Then were 
gathered together the 
chief priests, and the 
elders of the people, 
unto the court of the 
high priest, who was 
called Caiaphas: and 

4 they took counsel 
together that they 
might take Jesus by 
subtilty, and kill him. 

5 But they said, Not 
during the feast, lest 
a tumult arise among 
the people. 


Luke 22:1-2 
1 Now the feast of 
unleavened bread 
drew nigh, which is 
called the Passover. 


2 And the 

chief priests and the 


scribes sought how 
they might put him 
to death; for they 


feared the people. 


186 






IN THE SHADOW WITH JESUS 


§141 


§141. AT THE FEAST IN THE HOUSE OF SIMON THE 
LEPER MARY OF BETHANY ANOINTS JESUS 
FOR HIS BURIAL 

At Bethany (Tuesday evening, Jewish Wednesday) 


Mark 14:3-9 

3 And while he was 
in Bethany in the 
house of Simon the 
leper, as he sat at 
meat, there came a 
woman having 2 an 
alabaster cruse of 
ointment of Spike¬ 
nard very costly, and 
she brake the cruse, 
and poured it over 

4 his head. But there 
were some that had 
indignation among 
themselves, saying, 
To what purpose hath 
this waste of the oint¬ 
ment been made? 

5 For this ointment 
might have been sold 
for above three hun¬ 
dred 8 pence, and 
given to the poor. 
And they murmured 

6 against her. But 
Jesus said, Let her 
alone, why trouble ye 
her? she hath wrought 
a good work on me. 

7 For ye have the poor 
always with you, and 
whensoever ye will 
ye can do them good : 
but me ye have not 

8 always. She hath 


Matt. 26:6-13 

6 Now when Jesus 
was in Bethany, in 
the house of Simon 

7 the leper, there came 
unto him a woman 
having an alabaster 
cruse of exceeding 
precious ointment, 
and she poured it 
upon his head as he 

8 sat at meat. But 
when the disciples 
saw it, they had in¬ 
dignation, saying, 

To what 
purpose is this waste? 

9 For this ointment 
might have been sold 
for much, and given 
to the poor. 


10 But Jesus perceiving 
it said unto them, 
Why trouble ye the 
woman? for she hath 
wrought a good work 

11 upon me. For ye 
have the poor always 
with you; but me you 
have not always. 

12 For in that she poured 
this ointment upon 


John 12:2-8 

2 So they made him 
a supper there: and 
Martha served; but 
Lazarus was one of 
them that sat at meat 

3 with him. Mary* 
therefore took a 
pound of ointment 
of 2 spikenard, very 
precious, and anoint¬ 
ed the feet of Jesus, 
and wiped his feet 
with her hair: and the 
house was filled with 
the odour of the oint- 

4 ment. But Judas 
Iscariot, one of his 
disciples, which 
should betray him, 

5 saith, Why was not 
this ointment sold for 
three hundred 3 pence, 
and given to the 

6 poor? Now this he 
said, not because he 
cared for the poor; 
but because he was a 
thief, and having the 
4 bag Hook away what 
was put therein. 

7 Jesus therefore said, 
®Suffer her to keep 
it against the day of 

8 my burying. For 
the poor ye have al- 


*This anointing has nothing in common with that given by Luke (§59), except the fact of a 
woman anointing the Saviour’s feet, and the name Simon, which was common. The former was 
in Galilee, this is at Bethany near Jerusalem. There the host despised the woman who anointed, 
here her brother is one of the guests, and her sister an active attendant. There the woman was 
"a sinner,” a notoriously bad woman, here it is the devout Mary who “sat at the Lord’s feet and 
heard his word” months before (§ 104). There the host thought strange that Jesus allowed her 
to touch him, here the disciples complain of the waste. There the Saviour gave assurance of for¬ 
giveness, here of perpetual and world-wide honor. Especially notice that here the woman who 
anoints is anticipating his speedy death and burial, of which at the former time he had never dis¬ 
tinctly spoken. In view of all these differences it is absurd to represent the two anointings as the 
same, and outrageous on such slender ground to cast reproach on Mary of Bethany. 

187 








§142 


IN THE SHADOW WITH JESUS 


Mark 14:3-9 
done what she could: 
she hath anointed my 
body aforehand for 
9 the burying. And 
verily I say unto you, 
Wheresoever the gos¬ 
pel shall be preached 
throughout the whole 
world, that also which 
this woman hath done 
shall be spoken of for 
a memorial of her. 


Matt. 26:6-13 
my body, she did it to 
prepare me for burial. 

13 Verily I say unto you, 
Wheresoever this gos¬ 
pel shall be preached 
in the whole world, 
that also which this 
woman hath done 
shall be spoken of for 
a memorial of her. 


John 12:2-8 
ways with you; but 
me ye have not al¬ 
ways. 


1 Or, a flask. a Gr. pistic nard, pistic being perhaps a local name. Some take it to mean 
genuine: others, liquid. 3 The word in the Greek denotes a coin worth about seventeen cents. 
4 Or, box. 6 Or, carried what was put therein. 8 Or, let her alone: it was that she might keep it. 


§142. JUDAS, STUNG BY THE REBUKE OF JESUS AT 
THE FEAST, BARGAINS WITH THE RULERS TO 
BETRAY JESUS 

Tuesday Night in Jerusalem 


Mark 14:10-11 
10 And Judas Iscariot, 
die that was one of 
the twelve, went away 


unto the chief priests, 


that he might deliver 
him unto them. 


11 And 

they, when they 
heard it, were glad, 
and promised to give 
him money. 


And he 
sought how he might 
conveniently deliver 
him unto them. 


Matt. 26:14-16 
14 Then one of the 
twelve, who was 
called Judas Iscariot, 


went unto the chief 
priests, and said, 


15 What are ye willing 
to give me, and I will 
deliver him unto you? 

And they weighed 
unto him thirty pieces 

16 of silver [see Zech. 
11:12]. And from 
that time he sought 
opportunity to de¬ 
liver him unto them. 


Luke 22:3-6 

3 And Satan entered 
into Judas who was 
called Iscariot, being 
of the number of the 

4 twelve. And he went 
away, and communed 
with the chief priests 
and captains, how he 
might deliver him un¬ 
to them. 


5 And they 
were glad, and cove¬ 
nanted to give him 

6 money. And he con¬ 
sented, 


and 

sought opportunity 
to deliver him unto 
them 2 in the absence 
of the multitude. 


1 Gr., the one of the twelve. * Or, without tumult. 
188 







IN THE SHADOW WITH JESUS 


§143 


§ 143. THE PREPARATION FOR THE PASCHAL MEAL AT 
THE HOME OF A FRIEND (POSSIBLY THAT OF 
JOHN MARK’S FATHER AND MOTHER) 

Jerusalem, Thursday* afternoon. (A Day of Preparation) 


Mark 14:12-16 

12 And on the first 
day of unleavened 
bread, when they 
sacrificed the pass- 
over, his disciples say 
unto him, Where wilt 
thou that we go and 
make ready that thou 
mayest eat the pass- 
over [see Ex. 12:18- 

13 20]? And he sendeth 
two of his disciples, 
and saith unto them, 


Go into 
the city, and there 
shall meet you a man 
bearing a pitcher of 
water: follow him; 

14 and wheresoever he 
shall enter in, say to 
the goodman of the 
house, The faster 
saith, Where is my 
guest-chamber, where 
I shall eat the pass- 
over with my dis- 

15 ciples? And he will 
himself shew you a 
large upper room fur¬ 
nished and ready:and 
there make ready for 

16 us. And the disciples 
went forth, and came 


Matt. 26:17-19 

17 Now on the first 
day of unleavened 
bread the disciples 
came to Jesus, say¬ 
ing, 

Where wilt thou 
that we make ready 
for thee to eat the 

18 passover? And he 
said, 


Go into the city 
to such a man, and 
say unto him, 


The 

x Master saith, My 
time is at hand; I 
keep the passover at 
thy house with my 
disciples. 


19 And 

the disciples did as 


Luke 22:7-13 
7 And the day of un¬ 
leavened bread came, 
on which the pass- 
over must be sacri¬ 
ficed. 


8 And he sent 
Peter and John, say¬ 
ing, Go and make 
ready for us the pass- 
over, that we may 

9 eat. And they said 
unto him, Where wilt 
thou that we make 

10 ready? And he said 
unto them, Behold, 
when ye are entered 
into the city, there 
shall meet you a man 
bearing a pitcher of 
water; follow him 
into the house where- 

11 into he goeth. And 
ye shall say unto the 
goodman of the 
house, The x Master 
saith unto thee, 
Where is the guest- 
chamber, where I 
shall eat the passover 
with my disciples? 

12 And he will shew you 
a large upper room 
furnished: there make 
ready. 

13 And they went, 


* Wednesday (A Day of Rest) was apparently spent with the disciples in retirement in Bethany. 
Thursday was spent wholly with the disciples till the arrest in Gethsemane after midnight. 

189 






§144 


IN THE SHADOW WITH JESUS 


Mark 14:12-16 
into the city, and 
found as he had said 
unto them: and they 
made ready the pass- 
over. 


Matt. 26:17-19 
Jesus appointed them; 

and they made 
ready the passover. 

1 Or, Teacher. 


Luke 22:7-13 

and 

found as he had said 
unto them: and they 
made ready the pass- 
over. 


§ 144. JESUS PARTAKES OF THE PASCHAL MEAL WITH 
THE TWELVE APOSTLES AND REBUKES THEIR 
JEALOUSY 


Jerusalem, Thursday evening after sunset (beginning of Jewish Friday) 


Mark 14:17 


Matt. 26:20 


Luke 22:14-16, 24-30 


17 


15 

16 

24 

25 

26 

27 

28 

29 

30 


And when it was 
evening he cometh 
with the twelve. 


20 Now when even was 
come he was sitting 
at meat with the 
twelve disciples; 


14 And when the hour 
was come, he sat 
down, and the apos¬ 
tles with him. And he said unto them, With desire I have desired to eat 
this passover* with you before I suffer: for I say unto you, I will not eat 
it, until it be fulfilled in the kingdom of God. 

And there arose also a contention among them, which of them is ac¬ 
counted to be 2 greatest. And he said unto them, The kings of the Gen¬ 
tiles have lordship over them; and they that have authority over them 
are called Benefactors. But ye shall not be so: but he that is the greater 
among you, let him become as the younger; and he that is chief, as he 
that doth serve. For whether is greater, he that 3 sitteth at meat, or he 
that serveth? is not he that 3 sitteth at meat? but I am in the midst of you 
as he that serveth. But ye are they which have continued with me in 
my temptations; and 4 I appoint unto you a kingdom, even as my Father 
appointed unto me, that ye may eat and drink at my table in my king¬ 
dom; and ye shall sit on thrones judging the twelve tribes of Israel. 


1 Many authorities, some ancient, omit disciples. 2 Gr. greater. 3 Gr. reclineth. * Or, I appoint 
unto you, even as my Father appointed unto me a kingdom, that ye may eat and drink, etc. 


§145. DURING THE PASCHAL MEAL, JESUS WASHES 
THE FEET OF HIS DISCIPLES 
Evening before the Crucifixion (our Thursday, Jewish Friday) 

John 13:1-20 

1 Now before f the feast of the passover, Jesus knowing that his hour 
was come that he should depart out of this world unto the Father, having 


* Some regard certain expressions in the Gospel of John as showing that Jesus did not eat the 
Paschal meal, thus hopelessly contradicting the other Gospels. But no one of John’s expressions 
shows what is supposed, and one of them really indicates the contrary. See note at end of vol¬ 
ume. Matthew, Mark, and Luke clearly show that he did eat the regular Passover meal. 

t It is needlessly inferred that John by this expression means that it was a full day before the 
passover meal. In fact, the words in verse 2 “during supper” rather imply that “before passover” 
was just before the meal began. 


190 








IN THE SHADOW WITH JESUS 


§146 


John 13:1-20 

loved his own which were in the world, he loved them ^nto the end. 

2 And during supper, the devil having already put into the heart of Judas 

3 Iscariot, Simon’s son, to betray him, Jesus, knowing that the Father had 
given all things into his hands, and that he came forth from God and 

4 goeth unto God, riseth from supper, and layeth aside his garments; and 

5 he took a towel and girded himself. Then he poured water into the 
bason, and began to wash the disciples’ feet, and to wipe them with the 

6 towel wherewith he was girded. So he cometh to Simon Peter. He saith 

7 unto him, Lord, dost thou wash my feet? Jesus answered and said unto 
him, What I do thou knowest not now; but thou shalt understand here- 

8 after. Peter saith unto him, Thou shalt never wash my feet. Jesus 

9 answered him, If I wash thee not, thou hast no part with me. Simon 
Peter saith unto him, Lord, not my feet only, but also my hands and my 

10 head. Jesus saith to him, He that is bathed needeth not 2 save to wash 

11 his feet, but is clean every whit: and ye are clean, but not all. For he 
knew him that should betray him; therefore said he, Ye are not all clean. 

12 So when he had washed their feet, and taken his garments, and 3 sat 

13 down again, he said unto them, Know ye what I have done to you? Ye 

14 call me, 4 Master, and, Lord: and ye say well; for so I am. If I then, the 
Lord and the 4 Master, have washed your feet, ye also ought to wash one 

15 another’s feet. For I have given you an example, that ye also should 

16 do as I have done to you. Verily, verily, I say unto you, A Servant is 
not greater than his lord; neither «one that is sent greater than he that 

17 sent him. If ye know these things, blessed are ye if ye do them. I 

18 speak not of you all: I know whom I 7 have chosen: but that the scripture 
may be fulfilled, He that eateth 8 my bread lifted up his heel against me 

19 [see Ps. 4-1:9]* From henceforth I tell you before it come to pass, that, 

20 when it is come to pass, ye may believe that 9 I am he. Verily, verily, I 
say unto you, He that receiveth whomsoever I send receiveth me; and 
he that receiveth me receiveth him that sent me. 

1 Or, to the uttermost. 9 Some ancient authorities omit save, and his feel. * Gr. redined. 4 Or, 
Teacher. 5 Gr. bond-servant. • Gr. an apostle. 1 Or, chose. 8 Many ancient authorities read his 
bread with me. 9 Or, I am. 


§146. AT THE PASCHAL MEAL JESUS POINTS OUT 
JUDAS AS THE BETRAYER 
Thursday evening (Jewish Friday) 


Mark 14:18-21 
18 And as they 
*sat and were 
ea/ting, Jesus 
said, Verily I 
say unto you, 
One of 3 r ou 
shall betray 
me, even he 
that eateth 
with me [see 
Ps. 41:9]. 


Matt. 26:21-25 

21 and as they 
were eating, he 
said, Verily I 
say unto you, 
that one of you 
shall betray 
me. 


Luke 22:21-23 

21 But behold, 
the hand of 
him that be- 
trayeth me is 
with me on the 

22 table. For the 
Son of man in¬ 
deed goeth, as 
it hath been 
determined: 
but woe unto 


John 13:21-30 
21 When Jesus 
had thus said, 
he was troub¬ 
led in the spirit 
and testified, 
and said, Veri¬ 
ly, verily, I say 
unto you, that 
one of you 
shall betray 
me. 


191 






§146 


IN THE SHADOW WITH JESUS 


Mark 14:18-21 


19 They 

began to be 
sorrowful, and 
to say unto 
him one by 
one, Is it I? 


20 And he 
said unto 
them, It is one 
of the twelve, 
he that dip- 
peth with me 
in the dish. 

21 For the Son of 
man goeth, 
even as it is 
written of him: 
but woe unto 
that man 
through whom 
the Son of man 
is betrayed! 
good were it 
for that man 
if he had not 
been born. 


Matt. 26:21-25 


22 And they 
were exceed¬ 
ing sorrowful, 
and began to 
say unto him 
every one, Is 
it I, Lord? 

23 And he 
answered and 
said, He that 
dipped h i s 
hand with me 
in the dish, 
the same shall 
betray m e. 

24 The Son of 
man goeth, 
even as it is 
written of him: 
but woe unto 
that man 
through whom 
the Son of man 
is betrayed! 
good were it 
for that man 
if he had not 
been bom. 


25 And 

Judas, which 
betrayed him, 


Luke 22:21-23 
that man 
through whom 
he is betrayed! 

23 And they be¬ 
gan to ques¬ 
tion among 
themselves, 
which of them 
it was that 
should do this 
thing. 


John 13:21-30 


22 The 

disciples look¬ 
ed one on an¬ 
other, doubt¬ 
ing of whom 
he spake. 


23 There 

was at the 
table reclining 
in Jesus’ bosom one of his disci- 

24 pies, whom Jesus loved. Simon 
Peter therefore beckoneth to him, 
and saith unto him, Tell us who 

25 it is of whom he speaketh. He 
leaning back, as he was, on 
Jesus’ breast saith unto him, 

26 Lord, who is it? Jesus therefore 
answereth, He it is, for whom I 
shall dip the sop, and give it him. 
So when he had dipped the sop, 
he taketh and giveth it to Judas, 
the son of Simon Iscariot. 


192 






IN THE SHADOW WITH JESUS 


§147 


John 13:21-30 


27 And after the sop, then entered 
Satan into him. Jesus therefore 
saith unto him, That thou doest, 

28 do quickly. Now no man at the table knew for what intent he spake 

29 this unto them. For some thought, because Judas had the 2 bag, that 
Jesus said unto him, Buy what things we have need of for the feast: or, 

30 that he should give something to the poor. He then having received 
the sop went out straightway: and it was night. 

1 Gr. him if that man. a Or, box. 


Matt. 26:21-25 
answered and 
said, Is it I, 
Rabbi? He 
saith unto 
him, Thou 
hast said. 


§ 147. AFTER THE DEPARTURE OF JUDAS JESUS WARNS 
THE DISCIPLES (PETER IN PARTICULAR) 
AGAINST DESERTION, WHILE ALL PROTEST 
THEIR LOYALTY 


John 13:31-38 

31 When there¬ 
fore he was 
gone out, Jesus 
saith, Now fis 
the Son of man 
glorified, and 
God fis glori¬ 
fied in him; 

32 and God shall 
glorify him in 
himself, and 
straightway 
shall he glorify 

33 him. Little 
children, yet a 
little while I 
am with you. 
Ye shall seek 
me: and as I 
said unto the 
Jews, Whither 
I go, ye cannot 
come; so now 
I say unto you. 

34 A new com¬ 
mandment I 


193 









§147 


IN THE SHADOW WITH JESUS 


Mark 14:27-31 


27 And Jesus 
saith unto 
them, All ye 
shall be of¬ 
fended: for it 
is written [see 
Zech . 13:7], I 
will smite the 
shepherd, and 
the sheep shall 
be scattered 

28 abroad. How- 
beit, after I 
am raised up, 
I will go before 
you into Gali¬ 
lee. 

29 But Peter 
said unto 
him, Although 
all shall be Of¬ 
fended, yet 
will not I. 

30 And Jesus 
saith unto 
him, Verily I 
say unto thee, 
that thou to¬ 
day, even this 
night, before 
the cock crow 
twice shalt de¬ 
ny me thrice. 

31 But he spake 
exceeding ve¬ 
hemently, If I 


Matt. 26:31-35 


31 Then saith 
Jesus unto 
them, All ye 
shall be Of¬ 
fended in me 
this night: for 
it is written, 

I will smite 
the shepherd, 
and the sheep 
of the flock 
shall be scat¬ 
tered abroad. 

32 But after I am 
raised up, I 
will go before 
you into Gali- 

33 lee. But Peter 
answered and 
said unto him, 

If all shall be 
Offended in 
thee, I will 
never be Of- 

34 fended. Jesus 
said unto him, 
Verily I say 
unto thee, that 
this night, be¬ 
fore the cock 
crow, thou 
shalt deny me 

35 thrice. Peter 
saith unto 
him, Even if I 
must die with 

194 


Luke 22:31-38 


31 Simon, Si¬ 
mon, behold, 
Satan 4 asked 
to have you, 
that he might 
sift you as 

32 wheat: but I 
made supplica¬ 
tion for thee, 
that thy faith 
fail not: and 
do thou, when 
once thou hast 
turned again, 
stablish thy 
brethren. 

33 And he 
said unto him, 
Lord,with thee 
I am ready to 
go both to 
prison and to 

34 death. And he 
said,I tell thee, 
Peter, the cock 
shall not crow 
this day, until 
thou shalt 
thrice deny 
that thou 
knowest me. 


John 13:31-38 
give unto you, 
that ye love 
one another 
2 even as I have 
loved you, 
that ye also 
love one an- 

35 other. By this 
shall all men 
know that ye 
are my disci¬ 
ples, if ye have 
love one to an¬ 
other. 

36 Simon Peter 
saith unto 
him, Lord, 
whither goest 
thou? Jesus 
answered, 
Whither I go, 
thou canst not 
follow me now; 
but thou shalt 
follow after¬ 
wards. 


37 Peter 
saith unto 
him, Lord, why 
cannot I follow 
thee even 
now? I will 
lay down my 
life for thee. 

38 Jesus answer- 
eth, Wilt thou 
lay down thy 
life for me? 
Verily, verily, 
I say unto 
thee, The cock 
shall not crow, 
till thou hast 
denied m e 
thrice. 







IN THE SHADOW WITH JESUS 


§148 


Mark 14:27-31 
must die with 
thee, I will not 
deny thee. And 
in like manner 
also said they 
all. 


Matt. 26:31-35 


Luke 22:31-38 


thee, yet will 
I not deny 
thee. Likewise 
also said all 
the disciples. 


35 And he said unto them, When 
I sent you forth without purse, 
and wallet, and shoes, lacked ye 
anything? And they said, Noth- 

36 ing. And he said unto them, But 
now, he that hath a purse, let him 
take it, and likewise a wallet: 6 and 
he that hath none, let him sell his 

37 cloke, and buy a sword. For I 
say unto you, that this which is 
written must be fulfilled in me [see 
Isa. 58:12], And he was reckoned 
with transgressors: for that which 

38 concerneth me hath fulfilment. 
And they said, Lord, behold, here 
are two swords. And he said unto 
them, It is enough. 


1 Or, was. 1 Or, even as I loved you, lhat ye also may love one another. * Or, caused to stumble. 
4 Or, obtained you by asking. * Or, and he that hath no sword, let him sell his cloak and buy one. 
• Gr, end. 


§148. JESUS INSTITUTES THE MEMORIAL OF EATING 
BREAD AND DRINKING WINE 

Jerusalem. Evening before the Crucifixion 

Luke* 22:17-20 

17 And he re¬ 
ceived a cup, 
and when he 
had given 
thanks he said, 

Take this, and 
divide it a- 
mong your- 

18 selves: for I 
say unto you, 

I will not 
drink from 
henceforth of 


* Luke here (see § 144) departs from the order of Mark (and Matthew) and mentions the in¬ 
stitution of the supper earlier in the evening. It seems best to follow the chronology of Mark, who 
places it after the departure of Judas. 


195 










§148 


IN THE SHADOW WITH JESUS 


Mark 14:22-25 


22 And as they 
were eating, 
he took djread, 
and when he 
had blessed, he 
brake it, and 
gave to them, 
and said, Take 
ye: this is my 
body. 

23 And he 
took a cup, and 
when he had 
given thanks, 
he gave to 
them, and they 
all drank of it. 

24 And he said 
unto them, 
This is my 
blood of 3 the 
Covenant 
which is shed 
for many [see 
Ex. 24:8; Lev. 
4:18-20; Jer. 
81:31; Zech. 9: 

25 11]. Verily I 
say unto you, 
I will no more 
drink of the 
fruit of the 
vine, until that 
day when I 
drink it new 
in the king¬ 
dom of God. 


Matt. 26:26-29 


26 And as they 
were eating, 
Jesus took 
x bread, and 
blessed, and 
brake it; and 
he gave to the 
disciples, and 
said, Take, eat; 
this is my 
body. 

27 And he 
took 2 a cup, 
and gave 
thanks, and 
gave to them, 
saying, Drink 
ye all of it; 

28 for 
this is my 
blood of 3 the 
‘covenant, 
which is shed 
for many unto 
remission of 

29 sins. But I 
say unto you, 
I will not 
drink hence¬ 
forth of this 
fruit of the 
vine, until that 
day when I 
drink it new 
with you in my 
Father’s king¬ 
dom. 


Luke 22:17-20 
the fruit of the 
vine until the 
kingdom of 
God shall 
come. 

19 And he took 
^read, and 
when he had 
given thanks, 
he brake it, 
and gave to 
them, saying, 
This is my 
body 6 which is 
given for you: 
this do in re¬ 
membrance of 

20 me. And the 
cup in like 
manner after 
supper, saying, 


This cup is the 
new Covenant 
in my blood, 
even that 
which is pour¬ 
ed out for you. 


1 Cor.* 11-23:26 


23 For I re¬ 
ceived of the 
Lord that 
which also I de¬ 
livered unto 
you, how that 
the Lord Jesus 
in the night in 
which he was 
betrayed took 

24 bread; and 
when he had 
given thanks, 
he brake it, 
and said, This 
is my body, 
which 7 is for 
you: this do 
i n remem¬ 
brance of me. 

25 In like manner 
also the cup, 
after supper, 
saying, This 
cup is the new 
“covenant in 
my blood: this 
do, as oft as ye 
drink it, in re¬ 
membrance of 

26 me. For as 
often as ye eat 
this bread, and 
drink the cup, 
ye proclaim 
the Lord’s 
death till he 
come. 


1 Or, a loaf. 1 Some ancient authorities read the cup. * Or, the testament. < Many ancient 
authorities insert new. 8 Some ancient authorities omit which is given for you.. .which is poured out 
for you. « Or, testament. 7 Many ancient authorities read is broken for you. 


* These are two parallel reports of the institution of the supper. Mark is followed by Matthew 
and 1 Corinthians (about a.d. 56) by Luke (not earlier than a.d. 58). 

196 









IN THE SHADOW WITH JESUS 


§149 


§149. THE FAREWELL DISCOURSE TO HIS DISCIPLES 
IN THE UPPER ROOM 

Jerusalem 

John 14* 

1 Let not your heart be troubled: x ye believe in God, believe also in me. 

2 In my Father’s house are many 2 mansions; if it were not so, I would have 

3 told you; for I go to prepare a place for you. And if I go and prepare a 

4 place for you, I come again, and will receive you unto myself; that where 

5 I am there ye may be also. 3 And whither I go, ye know the way. Thomas 
saith unto him, Lord, we know not whither thou goest; how know we the 

6 way? Jesus saith unto him, I am the way, and the truth, and the life: 

7 no one cometh unto the Father, but 4 by me. If ye had known me, ye would 
have known my Father also: from henceforth ye know him, and have seen 

8 him. Philip saith unto him, Lord, shew us the Father, and it sufficeth us. 

9 Jesus saith unto him, Have I been so long time with you, and dost thou 
not know me, Philip? he that hath seen me hath seen the Father; how sayest 

10 thou, Shew us the Father? Believest thou not that I am in the Father, and 
the Father in me? the words that I say unto you I speak not from myself: 

11 but the Father abiding in me doeth his works. Believe me that I am in 
the Father and the Father in me: or else believe me for the very works’ 

12 sake. Verily, verily, I say unto you, he that believeth on me, the works 
that I do shall he do also; and greater works than these shall he do; because 

13 I go unto the Father. And whatsoever ye shall ask in my name, that 

14 will I do, that the Father may be glorified in the Son. If ye shall ask 6 me 

15 anything in my name, that will I do. If ye love me, ye will keep my com- 

16 mandments. And I will 6 pray the Father, and he shall give you another 
7 Comforter, that he may be with you for ever, even the Spirit of truth: 

17 whom the world cannot receive; for it beholdeth him not, neither knoweth 

18 him: ye know him; for he abideth with you, and shall be in you. I will 

19 not leave you 8 desolate: I come unto you. Yet a little while, and the 
world beholdeth me no more; but ye behold me: because I live, ®ye shall 

20 live also. In that day ye shall know that I am in my Father, and ye in 

21 me, and I in you. He that hath my commandments, and keepeth them, 
he it is that loveth me: and he that loveth me shall be loved of my Father, 

22 and I will love him, and will manifest myself unto him. Judas (not Is¬ 
cariot) saith unto him, Lord, what is come to pass that thou wilt manifest 

23 thyself unto us, and not unto the world? And Jesus answered and said 
unto him, If a man love me, he will keep my word: and my Father will 
love him, and we will come unto him, and make our abode with him. 

24 He that loveth me not keepeth not my words: and the word which ye 
hear is not mine, but the Father’s who sent me. 

25 These things have I spoken unto you, while yet abiding with you. 

26 But the 7 Comforter, even the Holy Spirit, whom the Father will send in 
my name, he shall teach you all things, and bring to your remembrance 

27 all that I said unto you. Peace I leave with you; my peace I give unto 

* Chapters 13 to 17 in John really belong together. There is first the effort of Jesus to stop 

the bickerings of the Twelve, then his warning and their reply. Jesus continues to address them 

with repeated interruption (dialogue), but finally they fear to ask him further (monologue). The 

discourse concludes with the wonderful prayer (the real Lord’s Prayer) in chapter 17. 

197 





§150 


IN THE SHADOW WITH JESUS 


John 14 

you: not as the world giveth, give I unto you. Let not your heart be 

28 troubled, neither let it be fearful. Ye heard how I said to you, I go away, 
and I come unto you. If ye loved me, ye would have rejoiced, because 

29 I go unto the Father: for the Father is greater than I. And now I have 
told you before it come to pass, that, when it is come to pass, ye may 

30 believe. I will no more speak much with you, for the prince of the world 

31 cometh: and he hath nothing in me; but that the world may know that 
I love the Father, and as the Father gave me commandment, even so I 
do. Arise, let us go hence.* 

1 Or, believe in God. * Or, abiding-places. * Many ancient authorities read And whither I go, ye 
know, and the way ye know. * Or, through. * Many ancient authorities omit me. • Gr. make re¬ 
quest of. 7 Or, Advocate. Or, Helper. Gr. Paraclete. * Or, orphans. 9 Or, and ye shall live. 

§ 150. THE DISCOURSE ON THE WAY TO GETHSEMANE 
Possibly on the Street 
John 15 and 16f 

1 I am the true vine, and my Father is the husbandman. Every branch 

2 in me that beareth not fruit, he taketh it away: and every branch that 

3 beareth fruit, he cleanseth it, that it may bear more fruit. Already ye 

4 are clean because of the word which I have spoken unto you. Abide in 
me, and I in you. As the branch cannot bear fruit of itself, except it 

5 abide in the vine; so neither can ye, except ye abide in me. Iam the vine, 
ye are the branches: He that abideth in me, and I in him, the same beareth 

6 much fruit: for apart from me ye can do nothing. If a man abide not in 
me, he is cast forth as a branch, and is withered; and they gather them, 

7 and cast them into the fire, and they are burned. If ye abide in me, and 
my words abide in you, ask whatsoever ye will, and it shall be done unto 

8 you. Herein J is my Father glorified, 2 that ye bear much fruit: and so 

9 shall ye be my disciples. Even as the Father hath loved me, I also have 

10 loved you: abide ye in my love. If ye keep my commandments, ye shall 
abide in my love; even as I have kept my Father’s commandments, and 

11 abide in his love. These things have I spoken unto you, that my joy. 

12 may be in you, and that your joy may be fulfilled. This is my command- 

13 ment, that ye love one another, even as I have loved you. Greater love 

14 hath no man than this, that a man lay down his life for his friends. Ye 

15 are my friends, if ye do the things which I command you. No longer do 
I call you Servants; for the Servant knoweth not what his lord doeth: 
but I have called you friends; for all things that I heard from my Father 

16 I have made known unto you. Ye did not choose me, but I chose you, 
and appointed you, that ye should go and bear fruit, and that your fruit 
should abide: that whatsoever ye shall ask of the Father in my name, 

17, 18 he may give it you. These things I command you, that ye may love 
one another. If the world hateth you, 6 ye know that it hath hated me 
19 before it hated you. If ye were of the world, the world would love its own; 
but because ye are not of the world, but I chose you out of the world, 

* Apparently they leave the Upper Room. 

t Chapters 14-17 are called the Heart of Christ. Nowhere does the Master lay bare his very 
soul more completely than here in chapters 15 and 16, with the allegory of the Vine and the teaching 
concerning the Holy Spirit. 


198 




IN THE SHADOW WITH JESUS 


§150 


John 15 and 16 

20 therefore the world hateth you. Remember the word that I said unto 
you, A 4 servant is not greater than his lord. If they persecuted me, they 
will also persecute you; if they keep my word, they will keep yours also. 

21 But all these things will they do unto you for my name’s sake, because 

22 they know not him that sent me. If I had not come and spoken unto 
them, they had not had sin: but now they have no excuse for their sin. 

23, 24 He that hateth me hateth my Father also. If I had not done among 
them the works which none other did, they had not had sin: but now 

25 have they both seen and hated both me and my Father. But this cometh 
to pass, that the word may be fulfilled that is written in their law, They 

26 hated me without a cause [see Ps. 85:19; 69:4\. But when the 8 Comforter 
is come, whom I will send unto you from the Father, even the Spirit of 
truth, which 7 proceedeth from the Father, he shall bear witness of me: 

27 8 and ye also bear witness, because ye have been with me from the be¬ 
ginning. 

1 These things have I spoken unto you that ye should not be made to 

2 stumble. They shall put you out of the synagogues: yea, the hour cometh, 
that whosoever killeth you shall think that he offereth service unto God. 

3 And these things will they do, because they have not known the Father, 

4 nor me. But these things have I spoken unto you, that when their hour 
is come, ye may remember them, how that I told you. And these things 

5 I said not unto you from the beginning, because I was with you. But now 
I go unto him that sent me; and none of you asketh me, Whither goest 

6 thou? But because I have spoken these things unto you, sorrow hath 

7 filled your heart. Nevertheless I tell you the truth; It is expedient for 
you that I go away: for if I go not away, the 6 Comforter will not come 

8 unto you; but if I go, I will send him unto you. And he, when he is come, 

9 will convict the world in respect of sin, and of righteousness, and of judge- 

10 ment: of sin, because they believe not on me: of righteousness, because I 

11 go to the Father, and ye behold me no more; of judgement, because the 

12 prince of this world hath been judged. I have yet many things to say 

13 unto you, but ye cannot bear them now. Howbeit when he, the Spirit 
of truth, is come, he shall guide you into all the truth: for he shall not 
speak from himself; but what things soever he shall hear, these shall he 
speak: and he shall declare unto you the things that are to come. 

14 He shall glorify me: for he shall take of mine, and shall declare it unto 

15 you. All things whatsoever the Father hath are mine: therefore said I, 

16 that he taketh of mine, and shall declare it unto you. A little while, and 
ye behold me no more; and again a little while, and ye shall see me. 

17 Some of his disciples therefore said one to another, What is this that he 
saith unto us, A little while, and ye behold me not; and again a little 

18 while, and ye shall see me: and, Because I go to the Father? They said 

19 therefore, What is this that he saith, A little while? We know not what 
he saith. Jesus perceived that they were desirous to ask him, and he 
said unto them, Do ye inquire among yourselves concerning this, that I 
said, A little while, and ye behold me not, and again a little while, and ye 

20 shall see me? Verily, verily, I say unto you, that ye shall weep and 
lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow 

21 shall be turned into joy. A woman when she is in travail hath sorrow 

199 



§151 


IN THE SHADOW WITH JESUS 


John 15 and 16 

because her hour is come: but when she is delivered of the child, she 
remembereth no more the anguish, for the joy that a man is born into the 

22 world. And ye therefore now have sorrow: but I will see you again, 
and your heart shall rejoice, and your joy no one taketh away from you 

23 [see Isa. 66 : 14 ]- And in that day ye shall 9 ask me nothing. Verily, 
verily, I say unto you, If ye shall ask anything of the Father, he will give 

24 it you in my name. Hitherto have ye asked nothing in my name: ask 
and ye shall receive, that your joy may be fulfilled. 

25 These things have I spoken unto you in 10 proverbs: the hour cometh, 
when I shall no more speak unto you in 10 proverbs, but shall tell you 

26 plainly of the Father. In that day ye shall ask in my name: and I say 

27 not unto you, that I will n pray the Father for you; for the Father him¬ 
self loveth you, because ye have loved me, and have believed that I came 

28 forth from the Father. I came out from the Father, and am come into 

29 the world: again, I leave the world, and go unto the Father. His disciples 

30 say, Lo, now speakest thou plainly, and speakest no 12 proverb. Now know 
we that thou knowest all things, and needest not that any man should 

31, 32 ask thee: by this we believe that thou earnest forth from God. Jesus 
answered them, Do ye now believe? Behold, the hour cometh, yea, is 
come, that ye shall be scattered, every man to his own, and shall leave 

33 me alone: and yet I am not alone, because the Father is with me. These 
things have I spoken unto you, that in me ye may have peace. In the 
world ye have tribulation: but be of good cheer; I have overcome the world. 

1 Or, was. 2 Many ancient authorities read that ye bear much fruit, ond be my disciples. * Gr. 

bond-servants. 4 Gr. bond-servant. 6 Or, know ye. «Or, Advocate. Or, Helper. Gr. Paraclete. 

7 Or, goeth forth from. 8 Or, and bear ye also witness. 9 Or, ask me no question. 10 Or, parables. 

u Gr. make request of. 12 Or, parable. 


§ 151. CHRIST’S INTERCESSORY PRAYER 
Possibly near Gethsemane 
John 17 

1 These things spake Jesus; and lifting up his eyes to heaven, he said, 

2 Father, the hour is come; glorify thy Son, that the Son may glorify thee: 
even as thou gavest him authority over all flesh, that whatsoever thou 

3 hast given him, to them he should give eternal life. And this is life eternal, 
that they should know thee the only true God, and him whom thou didst 

4 send, even Jesus Christ. I glorified thee on the earth, having accomplished 

5 the work which thou hast given me to do. And now, 0 Father, glorify 
thou me with thine own self with the glory which I had with thee before 

6 the world was. I manifested thy name unto the men whom thou gavest 
me out of the world: thine they were, and thou gavest them to me; and 

7 they have kept thy word. Now they know that all things whatsoever 

8 thou hast given me are from thee: for the words which thou hast given me 
I have given unto them; and they received them , and knew of a truth that 
I came forth from thee, and they believed that thou didst send me. 

9 I Tray for them: I x pray not for the world, but for those whom thou 

10 hast given me; for they are thine: and all things that are mine are thine, 

11 and I am glorified in them. And I am no more in the world, and these are 

200 



IN THE SHADOW WITH JESUS 


§152 


John 17 

in the world, and I come to thee. Holy Father, keep them in thy name 

12 which thou hast given me, that they may be one, even as we are. While 
I was with them, I kept them in thy name which thou hast given me: and 
I guarded them, and not one of them perished, but the son of perdition; 

13 that the scripture might be fulfilled [see Ps. l+l :9]. But now I come to thee: 
and these things I speak in the world, that they may have my joy fulfilled 

14 in themselves. I have given them my word; and the world hated them, 

15 because they are not of the world, even as I am of the world. I J pray 
not that thou shouldest take them 2 from the world, but that thou shouldest 

16 keep them 2 from 3 the evil one. They are not of the world, even as I am 

17 not of the world. 4 Sanctify them in the truth: thy word is truth. As 

18 thou didst send me into the world, even so sent I them into the world. 

19 And for their sakes I 4 sanctify myself, that they themselves also may be 

20 sanctified in truth. Neither for these only do I x pray, but for them also 

21 that believe on me through their word; that they may all be one; even as 
thou, Father, art in me, and I in thee, that they also may be in us: that 

22 the world may believe that thou didst send me. And the glory which 
thou hast given me I have given unto them; that they may be one, even 

23 as we are one; I in them, and thou in me, that they may be perfected into 
one; that the world may know that thou didst send me, and lovedst them, 

24 even as thou lovedst me. Father, 6 that which thou hast given me, I will 
that, where I am, they also may be with me; that they may behold my 
glory, which thou hast given me: for thou lovedst me before the foundation 

25 of the world. 0 righteous Father, the world knew thee not, but I knew 

26 thee; and these knew that thou didst send me; and I made known unto 
them thy name, and will make it known; that the love wherewith thou 
lovedst me may be in them, and I in them. 

1 Gr. make request. 2 Gr. out of. 3 Or, evil. 4 Or, Consecrate. 6 Many ancient authorities read 
those whom. 


§ 152. GOING FORTH TO GETHSEMANE JESUS SUFFERS 
LONG IN AGONY 


In an Open Garden, between the Brook Kedron and the Foot of 
the Mount of Olives 


Late in the night introducing Friday 


Mark 14:26,32-42 

*26 And when 
they had sung 
a hymn, they 
went out unto 
the Mount of 
Olives. 


Matt. 26:30, 
36-46 

30 And when 
they had sung 
a hymn, they 
went out unto 
the Mount of 
Olives. 


Luke 22:39-46 

39 And he came 
out, and went, 
as his custom 
was, unto the 
Mount of Ol¬ 
ives; and the 


John 18:1 

1 When Jesus 
had spoken 
these words, 
he went forth 
with his disci¬ 
ples over the 


* The Synoptic Gospels do not give the great discourse of Jesus in John 14 to 17. Hence they 
represent Jesus as going forth to Gethsemane after the institution of the supper (§ 148). The time 
was probably not long and they apparently sang the hymn (probably one of the Psalms) as they 
rose to leave the Upper Room (John 14:31). Hence the passage in John 15 to 17 comes in between 
singing the hymn and reaching Gethsemane. 

201 








§152 IN THE SHADOW WITH JESUS 


Mark 14:26,32-42 

32 And they 
come unto 2 a 
place which 
was named 
Gethsemane: 
and he saith 
unto his dis¬ 
ciples, Sit ye 
here, while I 
pray. 

33 And he taketh 
with him Pe¬ 
ter and James 
and John, and 
began to be 
greatly amaz¬ 
ed, and sore 

34 troubled. And 
he saith unto 
them, My soul 
is exceeding 
sorrowful even 
unto death 
[see Ps. 42:6]: 
abide ye here, 
and watch. 

35 And he went 
forward a 
little, and fell 
on the ground, 
and prayed 
that, if it were 
possible, the 
hour might 
pass away 

36 from him. And 
he said, Abba, 
Father, a 11 
things are 
possible unto 
thee; remove 
this cup from 
me: howbeit 
not what I 
will, but what 
thou wilt. 


Matt. 26:30, 
36-46 

36 Then cometh 
Jesus with 
them unto ! a 
place called 
Gethsemane, 
and saith unto 
his disciples, 
Sit ye here, 
while I go 
yonder and 

37 pray. And he 
took with him 
Peter and the 
two sons of 
Zebedee, and 
began to be 
sorrowful and 
sore troubled. 

38 Then saith he 
unto them, My 
soul is exceed¬ 
ing sorrowful, 
even unto 
death: abide 
ye here, and 
watch with 

39 me. And he 
went forward 
a little, and 
fell on his face, 
and prayed, 


saying, O my 
Father, if it be 
possible, let 
this cup pass 
away from 
me: neverthe¬ 
less, not as I 
will, but as 
thou wilt. 


Luke 22:39-46 

disciples also 
followed him. 
40 And when he 
was at the 
place, he said 
unto them, 


Pray that ye 
enter not into 
temptation. 


41 And 
he was parted 
from them 
about a stone’s 
cast: and he 
kneeled down 
and prayed, 

42 saying, 


Father, 
if thou be will¬ 
ing, remove 
this cup from 
me: neverthe¬ 
less not my 
will, but thine, 
be done. 

43 3 And 

there appeared 


John 18:1 

4 brook 6 Kid- 
ron, where was 
a garden, into 
the which he 
entered, him¬ 
self and his 
disciples. 


202 







IN THE SHADOW WITH JESUS 


§152 


Mark 14:26, 
32-42 


37 And 
he cometh, 
and findeth 
them sleeping, 
and saith unto 
Peter, Simon, 
sleepest thou? 
couldest thou 
not watch one 
hour? 

38 2 Watch 
and pray, that 
ye enter not 
into tempta¬ 
tion: the spirit 
indeed is will¬ 
ing, but the 
flesh is weak. 

39 And again he 
went away, 
and prayed, 
saying the 
same words. 


40 And 

again he came, 
and found 
them sleeping, 
for their eyes 
were very 


Matt. 26:30, 
36-46 


40 And 
he cometh un¬ 
to the disci¬ 
ples, and find¬ 
eth them 
sleeping, and 4 
saith unto Pe¬ 
te r, What, 
could ye not 
watch with me 
one hour? 

41 2 Watch and 
pray, that ye 
enter not into 
temptation: 
the spirit in¬ 
deed is willing, 
but the flesh 

42 is weak. Again 
a second time 
he went away, 
and prayed, 
saying, 0 my 
Father, if this 
cannot pass 
away, except 
I drink it, thy 
will be done. 

43 And he came 
again and 
found them 
sleeping, for 
their eyes were 

203 


Luke 22:39-46. 

unto him an an¬ 
gel from heav¬ 
en strength¬ 
ening him. 

44 And being in 
an agony he 
prayed more 
earnestly: and 
his sweat be¬ 
came as it were 
great drops of 
blood falling 
down upon the 

45 ground. And 
when he rose 
up from his 
prayer, h e 
came unto the 
disciples, and 
found them 
sleeping for 

46 sorrow, and 
said unto 
them, Why 
sleep ye? rise 
and pray, that 
ye enter not 
into tempta¬ 
tion. 










§152 


IN THE SHADOW WITH JESUS 


Mark 14:26, 
32-42. 


Matt. 26:30, 
36-46. 


heavy; and 
they wist not 
what to an¬ 
swer him. 


41 And he com- 

eth the third 
time, and saith 
unto them, 
Sleep on now, 
and take your 
rest: it is 

enough; the 
hour is come; 
behold, the 
Son of man is 
betrayed into 
the hands of 

42 sinners. Arise, 
let us be going: 
behold, h e 
that betrayeth 
me is at hand. 


44 heavy. And 
he left them 
again, and 
went away, 
and prayed a 
third time, say¬ 
ing again the 
same words. 

45 Then cometh 
he to the dis¬ 
ciples, and 
saith unto 
them, Sleep on 
now, and take 
your rest: be¬ 
hold, the hour 
is at hand, and 
the Son of man 
is betrayed un¬ 
to the hands of 
sinners. 

46 Arise, 

let us be go¬ 
ing: behold, 

he is at hand 
that betrayeth 
me. 


1 Gr. an enclosed piece of ground. 2 Or, Watch ye, and pray that ye enter not. * Many ancient 
authorities omit verses 43, 44. 4 Or, ravine. Gr. winter-torrent. 6 Or, of the Cedars. 


204 








PART XIII 


THE ARREST, TRIAL, CRUCIFIXION AND BURIAL 
OF JESUS 

Thursday Night , Friday , and Saturday of Passion Week (Days of 
Darkness for the Kingdom of God*). §§ 153-168. 

§ 153. JESUS IS BETRAYED, ARRESTED AND FORSAKEN 

Garden of Gethsemane. Friday, long before dawn 


Mark 14:43-52 


Matt. 26:47-56 


Luke 22:47-53 


47 While he yet 
spake, behold, 
a multitude, 
and he that 
was called Ju¬ 
das, one of the 
twelve, went 
before them; 


John 18:2-12 

2 Now Judas 
also, which be¬ 
trayed him, 
knew the 
place Tor Jesus 
ofttimes re¬ 
sorted thither 
with his dis- 

3 ciples. Judas 
then, having 
received the 
3 band of sol¬ 
diers, and 
officers from 
the chief 
priests and the 
Pharisees,com- 
eth thither 
with lanterns 
and torches 
and weapons. 

4 Jesus there¬ 
fore, knowing 
all the things 
that were com¬ 
ing upon him, 
went forth, and 
saith unto 
them, Whom 


43 


And straight¬ 
way, while he 
yet spake, com- 
eth Judas, one 
of the twelve, 
and with him 
a multitude 
with swords 
and staves, 
from the chief 
priests and the 
scribes and 
the elders. 


47 And while he 
yet spake, lo, 
Judas, one of 
the twelve, 
came, and with 
him a great 
multitude with 
swords and 
staves, from 
the chief 
priests and 
elders of the 
people. 


* “Your hour and the power of darkness” (Luke 22:53). Friday, the Day of Suffering, has be¬ 
come for Christians the Day of the Cross and of Glory. 

205 






§153 ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS 


Mark 14:43-52 


44 Now he 
that betrayed 
him had given 
them a token, 
saying, Whom¬ 
soever I shall 
kiss, that is he: 
take him, and 
lead him away 

45 safely. And 
when he was 
come, straight- 


Matt. 26:47-56 


48 Now he 

that betrayed 
him gave them 
a sign, saying, 
Whomsoever I 
shall kiss, that 
is he; take 
him. 


49 And 

206 


John 18:2-12 

5 seek ye? They 
answered him, 
Jesus of Naza¬ 
reth. Jesus 
saith unto 
them, I am he. 
And Judas al¬ 
so, which be¬ 
trayed him, 
was standing 
with them. 

6 When there¬ 
fore he said 
unto them, 
I am he, they 
went back¬ 
ward, and fell 
to the ground. 

7 Again there¬ 
fore he asked 
them, Wkom 
seek ye? And 
they said, 
Jesus of Naza- 

8 reth. Jesus an¬ 
swered, I told 
you that I am 
he: if therefore 
ye seek me, let 
these go their 

9 way: that the 
word might be 
fulfilled which 
he spake, Of 
those whom 
thou hast 
given me I lost 
not one. 







ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS §153 


Mark 14:43-52 
way he came 
to him, and 
saith, Rabbi; 
and %issed 
him. 


46 And they 
laid hands on 
him, and took 
him. 

47 But a cer¬ 
tain one of 
them that 
stood by drew 
his sword, and 
smote the Ser¬ 
vant of the 
high priest, 
and struck off 
his ear. 


Matt. 26:47-56 
straightway he 
came to Jesus, 
and said, Hail, 
Rabbi; and 

hissed him. 


50 And Jesus said 
unto him, 
Friend, do that 
for which thou 
art come. Then 
they came and 
laid hands on 
Jesus, and took 

51 him. And be¬ 
hold, one of 
them that 
were with 
Jesus stretch¬ 
ed out his 
hand, and drew 
his sword, and 
smote the Ser¬ 
vant of the 
high priest, 
and struck off 

52 his ear. Then 
saith Jesus un¬ 
to him, Put up 
again thy 
sword into its 
place: for all 
they that take 
the sword shall 
perish with 

53 the sword. Or 
thinkest thou 
that I cannot 
beseech my 
Father, and he 
shall even now 
send me more 
than twelve le¬ 
gions of an- 

54 gels? How 
then should 
the scriptures 


Luke 22:47-53 
and he drew 
near unto Je¬ 
sus, to kiss 

48 him. But Je¬ 
sus said unto 
him, Judas, be- 
trayest thou 
the Son of man 
with a kiss? 

49 And when they 
that were about 
him saw what 
would follow, 
they said, 
Lord, shall we 
smite with the 
sword? 

50 And a 
certain one of 
them smote 
the Servant of 
the high priest, 
and struck off 
his right ear. 


51 But 

Jesus answer¬ 
ed and said, 
Suffer ye thus 
far. And he 
touched his 
ear, and heal¬ 
ed him. 


John 18:2-12 


10 Simon Peter 
therefore hav¬ 
ing a sword 
drew it, and 
struck the 
high priest’s 
Servant, and 
cut off his right 
ear. Now the 
Servant’s name 
was Malchus. 

11 Jesus there¬ 
fore said unto 
Peter, Put up 
the sword into 
the sheath: the 
cup which the 
Father hath 
given me, shall 
I not drink it? 

12 So the 8 band 
and the 4 chief 
captain, and 
the officers of 
the Jews, seiz¬ 
ed Jesus and 
bound him. 







§153 ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS 


Mark 14:43-52 


48 And 
Jesus answer¬ 
ed and said un¬ 
to them, 

Are 

ye come out as 
against a rob- 
b e r, with 
swords and 
staves to seize 

49 me? I was 
daily with you 
in the temple 
teaching, and 
ye took me 
not: but this 
is done that 
the scriptures 
might be ful- 

50 filled. And 
they all left 
him, and fled. 

51 And a cer¬ 
tain young 
man followed 
with him, hav¬ 
ing a linen 
cloth cast 
about him, 
over his naked 
body: and they 
lay hold on 

52 him; but he 
left the linen 
cloth, and fled 
naked. 


Matt. 26:47-56 
b e fulfilled, 
that thus it 

55 must be? In 
that hour said 
Jesus to the 
multitudes, 

Are 

ye come out 
as against a 
robber with 
swords and 
staves to seize 
me? I sat daily 
in the temple 
teaching, and 
ye took me 

56 not. But all 
this is come to 
pass, that the 
scriptures of 
the prophets 
might be ful¬ 
filled. Then 
all the disci¬ 
ples left him 
and fled. 


Luke 22:47-53 


52 And Jesus 
said unto the 
clnef priests, 
and captains 
of the temple, 
and elders, 
which were 
come against 
him, Are ye 
come out, as 
against a rob- 
be r, with 
swords and 

53 staves? When 
I was daily 
with you in the 
temple, y e 
stretched not 
forth your 
hands against 
me: but this is 
your hour, and 
the power of 
darkness. 


Gr. kissed him much. 1 Or. bondservant. 3 Or, cohort. 4 Or, military tribune. Gr. chiliarch. 






ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS §155 


§154. JESUS FIRST* EXAMINED BY ANNAS, THE EX- 
HIGH-PRIEST 

The Jewish Trial and related occurrences , §§ 154-162, 

Friday before dawn 
John 18:12-14, 19-23 

12 So the *band and the 2 ehief captain, and the officers of the Jews, seized 

13 Jesus and bound him, and led him to Annas first; for he was father in 

14 law to Caiaphas, which was high priest that year. Now Caiaphas was 
he which gave counsel to the Jews, that it was expedient that one man 
should die for the people. 

19 The high priest therefore asked Jesus of his disciples, and of his teach- 

20 ing. Jesus answered him, I have spoken openly to the world; I ever taught 
in Synagogues, and in the temple, where all the Jews come together; 

21 and in secret spake I nothing. Why askest thou me? ask them that have 

22 heard me, what I spake unto them: behold, these know the things which 
I said. And when he had said this one of the officers standing by struck 

23 Jesus 4 with his hand, saying, Answerest thou the high priest so? Jesus 
answered him, If I have spoken evil, bear witness of the evil; but if well, 
why smitest thou me? 

i Or, cohort. 2 Or, military tribune. Gr. chiliarch. 3 Gr. synagogue. 4 Or, with a rod. 


§ 155. JESUS HURRIEDLY TRIED AND CONDEMNED BY 
CAIAPHAS AND THE SANHEDRIN, WHO MOCK 
AND BUFFET HIM 

Residence of the High-priest Caiaphas. Before dawn on Friday 


Mark 14:53,55-65 
53 And they led 
Jesus away to 
the high 
priest: and 

there come 
together with 
him all the 
chief priests 
and the elders 
and the scribes. 

55 Now the 
chief priests 
and the whole 
council sought 


Matt.26:57,59-68 
57 And they 
that had taken 
Jesus led him 
away to the 
house of Caia¬ 
phas the high 
priest, where 
the scribes and 
the elders were 
gathered to¬ 
gether. 

59 Now the 
chief priests 
and the whole 
council sought 


Luke 22:54,63-65 

54 And they 
seized him, 
and led him 
away, and 
brought him 
into the high 
priest’s house. 


John 18:24 

24 Annas there¬ 
fore sent him 
bound unto 
Caiaphas the 
high priest. 


* The Jewish trial comprised three stages, the preliminary examination by Annas (§ 154) JL the 
informal trial by the Sanhedrin, probably before dawn, and the formal trial after dawn, 
these are narrated two related matters, the denial by Peter and the suicide of Judas. 

209 


With 








§155 ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS 


Mark 14:53,55-65 
witness against 
Jesus to put 
him to death; 
and found it 

56 not. For many 
bare false wit¬ 
ness against 
him, and their 
witness agreed 
not together. 

57 And there 
stood up cer¬ 
tain, and bare 
false witness 
against him, 

58 saying, We 
heard him say, 
I will destroy 
this J temple 
that is made 
with hands, 
and in three 
days I will 
build another 
made without 

59 hands. And 
not even so did 
their witness 
agree togeth- 

60 er. And the 
high priest 
stood up in the 
midst, and 
asked Jesus, 
saying, An- 

. swerest thou 
nothing? what 
is it which 
these witness 
against thee? 

61 But he held 
his peace, and 
answered no¬ 
thing. Again 
the high priest 
asked him, and 
saith unto 
him, 


Matt.26:57,59-68 
false witness 
against Jesus, 
that they 
might put him 

60 to death; and 
they found it 
not, though 
many false 
witnesses 
came. 

61 But afterward 
came two, and 
said, 


This man 
said, I am able 
to destroy the 
temple o f 
God, and to 
build it in 
three days [see 
John 2:19]. 


62 And the high 
priest stood 
up, and said 
unto him, An- 
swerest thou 
nothing? what 
is it which 
these witness 
against thee? 


63 But Jesus held 
his peace. 

And 

the high priest 
said unto him, 

I adjure thee 
by the living 
God, that thou 
tell us whether 

210 







ARREST , TRIAL, CRUCIFIXION AND BURIAL OF JESUS § I 55 


Mark 14:53,55-65 
Art thou the 
Christ, the Son 
of the Blessed? 

62 And Jesus 
said, I am: and 
ye shall see 
the Son of 
man sitting at 
the right hand 
of power, and 
coming with 
the clouds of 

63 heaven [see Ps. 
110:1; Dan. 7: 
IS J. And the 
high priest 
rent his 
clothes, and 
saith, 


What 
further need 
have we of wit- 

64 nesses? Y e 
have heard 
the blasphe¬ 
my [see Lev. 
24:16]: what 
think ye? And 
they all con¬ 
demned him 
to be Worthy 

65 of death. And 
some began to 
spit on him, 
and to cover 
his face, and 
to buffet him, 
and to say un¬ 
to him, Proph¬ 
esy: and the 
officers receiv¬ 
ed him with 
4 blows of their 
hands. 

1 Or, sanctuary; as in 

0 / rods. 6 Gr. him. 


Matt.26:57,59-68 
thou be the 
Christ, the Son 
of God. 

64 Jesus 
saith unto 
him, Thou 
hast said : 
nevertheless I 
say unto you, 
Henceforth 
ye shall see the 
Son of man 
sitting at the 
right hand of 
power, and 
coming on the 
clouds of heav- 

65 en. Then the 
high priest 
rent his gar¬ 
ments, saying, 
He hath spok¬ 
en blasphemy: 
what further 
need have we 
of witnesses? 
behold, now ye 
have heard 
the blasphe- 

66 my: what think 
ye? They an¬ 
swered and 
said, He is 
2 worthy o f 
death. 

67 Then 
did they spit 
in his face and 
buffet him: and 
some smote 
him 3 with the 
palms of their 

68 hands, saying, 
Prophesy unto 
us,thou Christ, 
who is he that 
struck thee? 

latt. 23:35; and chap. 2 


Luke 22:54,63-65 


63 And the men 
that held b Je¬ 
sus mocked 
him and beat 

64 him. And they 
blindfolded 
him, and asked 
him, saying, 
Prophesy: 
who is he that 
struck thee? 

65 And many 
other things 
spake they 
against him, 
reviling him. 

:5. * Gr. liable to. *Or, 


with rods. * Or, strokes 


211 







§156 ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS 


§ 156. PETER THRICE* DENIES HIS LORD 

Court of the High-priest’s Residence, during the Series of Trials 


Friday before and about dawn 


Mark 14:54, 
66-72 

54 And Peter had 
followed him 
afar off, 


even 

within, into the 
court of the 
high priest; 


Matt. 26:58, 
69-75 

58 But Peter fol¬ 
lowed him afar 
off, 


unto the 
court of the 
high priest, 
and entered in, 


Luke 22:54-62 

54 But Peter fol¬ 
lowed afar off. 


John 18:15-18, 
25-27 

15 And Simon 

Peter followed 
Jesus, and so 
did another 
disciple. Now 
that disciple 
was known un¬ 
to the high 
priest, and 

entered i n 

with Jesus into 
the court of 
the high priest; 
but Peter was 

16 standing at 

the door with¬ 
out. So the 
other disciple, 
which was 
known unto 
the high priest, 
went out and 
spake unto her 
that kept the 
door, and 

brought in Pe- 

17 ter. The maid 

therefore that 
kept the door 
saith unto Pe¬ 
ter, Art thou 
also one of this 
man’s disci¬ 
ples? H e 

saith, I am 


♦Each of the four Gospels records three denials; but the details differ considerably, as must 
always be the case where in each narrative a few facts are selected out of many sayings and doings. 
We have seen (footnote on § 154) that there were three stages of the Jewish trial, (1) before Annas, 
(2) before Caiaphas and the Sanhedrin for informal examination, (3) before them in a formal trial. 
Now John gives only the first of the three stages, Luke only the last, Matthew and Mark give the 
second stage fully, and the third in brief mention. If Peter’s denials ran through all three (and 
Luke says in ver. 59 that there was an hour between his second and third denials), then no one of the 
four Gospels could give eacn of the denials precisely at the time of its occurrence; and so each 
Gospel merely throws them together, as in another way we here bring them together in one section. 
There is no difficulty about the substantial fact of the denials; and we must be content with our 
inability to arrange all the circumstances into a complete programme. 

212 








ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS §156 


Mark 14:54, 
66-72 


and he 
was sitting 
with the offi¬ 
cers, and 
warming him¬ 
self in the light 
of the fire. 


66 And as Peter 
was beneath in 
the court, there 
cometh one of 
the maids of 
the high priest; 

67 and seeing Pe¬ 
ter warming 
himself, she 
looked upon 
him, and saith, 
Thou also wast 
with the Naz- 
arene, even Je- 

68 sus. But he 
denied, saying, 
J I neither 
know, nor un¬ 
derstand what 
thou sayest: 
and he went 
out into the 
2 porch; a and 
the cock crew. 


69 And the maid 
saw him, and 
began again to 
say to them 
that stood by, 
This is one of 
them. 


Matt. 26:58, 
69-75 


and sat with 
the officers, to 
see the end. 


69 Now Peter was 
sitting without 
in the court: 
and a maid 
came unto 
him, saying, 


Thou also wast 
with Jesus the 
Galilaean. 

70 But 

he denied be¬ 
fore them all, 
saying, I know 
not what thou 
sayest. 


71 And 

when he was 
gone out into 
the proch, an¬ 
other maid saw 
him, and saith 
unto them 
that were 
there, This 
man also was 
with Jesus the 

213 


Luke 22:54-62 


55 And when 
they had kin¬ 
dled a fire in 
the midst of 
the court, and 
had sat down 
together, Pe¬ 
ter sat in the 
midst of them. 

56 And a certain 
maid seing 
him as he sat 
in the light of 
the fire, and 
looking sted- 
fastly upon 
him, said, This 
man also was 
with him. 

57 But 
he denied, say¬ 
ing, Woman, I 
know him not. 


58 And after a 
little while an¬ 
other saw him, 
and said, Thou 
also art one of 
them. But Pe¬ 
ter said, Man, 
I am not. 


John 18:15-18, 
25-27 

18 not. Now the 
Servants and 
the officers 
were standing 
there, having 
made *a fire of 
coals; for it 
was cold; and 
they were 
warming 
themselves: 
and Peter also 
was with 
them, stand¬ 
ing and warm¬ 
ing himself. 


25 Now Simon 
Peter was 
standing and 
warming him¬ 
self. They said 
therefore unto 
him, Art thou 
also one of his 
disciples? 


He 

denied and 
said, I am not. 







§156 ARREST , TRIAL , CRUCIFIXION AND BURIAL OF JESUS 


Mark 14:54, 
66-72 

70 But he 
again denied 
it. 

And after 
a little while 
again they 
that stood by 
said to Peter, 
Of a truth 
thou art one 
of them; for 
thou art a 

71 Galilaean. But 
he began to 
curse, and to 
swear, I know 
not this man 
of whom ye 

72 speak. And 
straightway 
the second 
time the cock 
crew. 


And 

Peter called to 
mind the 
word, how 
that Jesus said 
unto him, Be¬ 
fore the cock 
crow twice, 
thou shalt 
deny me 
thrice. 4 And 
when he 
thought there¬ 
on, he wept. 


Matt. 26:58, 
69-75 

Nazarene. 

72 And again he 
denied with an 
oath, I know 
not the man. 

73 And after a 
little while 
they that 
stood by came 
and said to 
Peter, Of a 
truth thou also 
art one of 
them; for thy 
speech be- 
wrayeth thee. 

74 Then began 
he to curse and 
to swear, I 
know not the 
man. 

And straight¬ 
way the cock 
crew. 


75 And Pe¬ 
ter remember¬ 
ed the word 
which Jesus 
had said, Be¬ 
fore the cock 
crow, thou 
shalt deny 
me thrice. 
And he went 
out, and wept 
bitterly. 


Luke 22:54-62 


59 And 
after the space 
of about one 
hour another 
confidently af¬ 
firmed, saying, 
Of a truth this 
man also was 
with him: for 
he is a Gali 

60 Lean. But Pe¬ 
ter said, Man, 
I know not 
what thou 
sayest. 


And imme¬ 
diately, while 
he yet spake, 
the cock crew. 

61 And the Lord 
turned, and 
looked upon 
Peter. And 
Peter remem¬ 
bered the word 
of the Lord, 
how that he 
said unto him, 
Before the 
cock crow this 
day, thou shalt 
deny me 

62 thrice. And 
he went out, 
and w e pt 
bitterly. 


John 18:15-18, 
25-27 


26 One of the 
Servants of 
the high priest 
being a kins¬ 
man of him 
whose ear Pe¬ 
ter cut off, 
saith, Did not 
I see thee in 
the garden 

27 with him? Pe¬ 
ter therefore 
denied again: 


and straight¬ 
way the cock 
crew. 


1 Or, I neither know, nor understand: thou, what sayest thou? 2 Gr. forecourt. * Many ancient 
authorities omit and the cock crew. 4 Or, And he began to weep. 6 Gr. bondservants. * Gr. a fire of 
charcoal. 


214 






ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS § 158 


§ 157. AFTER DAWN, JESUS IS FORMALLY* CONDEMNED 
BY THE SANHEDRIN 


Mark 15:1 

1 And straightway in 
the morning the chief 
priests with the elders 
and scribes, and the 
whole council, held a 
consultation, 


Friday 
Matt. 27:1 

1 Now when morn¬ 
ing was come, all the 
chief priests and the 
elders of the people 
took counsel against 
Jesus to put him to 
death: 




1 Or, Ye say it, because I am. '■ 


Luke 22:66-71 

66 And as soon as it 
was day, the as¬ 
sembly of the elders 
of the people was 
gathered together, 
both chief priests and 
scribes, and they led 
him away into their 

67 counoil, saying, If 
thou art the Christ, 
tell us. But he said 
unto them, If I tell 
you, ye will not be- 

68 lieve: and if I ask you, 
ye will not answer. 

69 But from henceforth 
shall the Son of man 
be seated on the right 
hand of the power of 
God [see Ps. 110:1; 

70 Dan. 7:13]. And they 
all said, Art thou then 
the Son of God? And 
he said unto them, 
We say that I am. 

71 And they said, What 
further need have we 
of witness? for we 
ourselves have heard 
from his own mouth. 


§158. REMORSE AND SUICIDE OF JUDAS THE 
BETRAYER 


In the Temple and in a place without the walls of Jerusalem 


Friday morning 


Matt. 27:3-10 

3 Then Judas, which betrayed him, 
when he saw that he was con- 


Acts 1:18, 19 

18 (Now this man obtained a field 
with the reward of his iniquity; 


* This ratification of the condemnation after dawn was an effort to make the action legal. 
But no ratification of a wrong can make it right. Some modern Jewish writers admit the illegali¬ 
ties and argue the unhistorical character of the narrative. But the hate of the Sanhedrin for Jesus 
made them violate their own rules of legal procedure. See my book, The Pharisees and Jesus. 


215 








§159 ARREST , TRIAL , CRUCIFIXION AND BURIAL OF JESUS 


Matt. 27:3-10 

demned, repented himself, and 
brought back the thirty pieces of 
silver to the chief priests and 

4 elders, saying, I have sinned in 
that I betrayed finnocent blood. 

5 But they said, What is that to us? 
see thou to it. And he cast down 
the pieces of silver into the sanctu¬ 
ary, and departed; and he went 

6 away and hanged himself. And 
the chief priests took the pieces of 
silver, and said, It is not lawful to 
put them into the treasury, since 
it is the price of blood [see Deut. 

7 23:18]. And they took counsel, 
and bought with them the potter’s 

8 field, to bury strangers in. Where¬ 
fore that field was called, The 
field of blood, unto this day. 

9 Then was fulfilled that which was 
spoken 8 by Jeremiah the prophet, 
saying, And 4 they took the thirty 
pieces of silver, the price of him 
that was priced, 6 whom certain of 

10 the children of Israel did price; 
and 6 they gave them for the pot¬ 
ter’s field, as the Lord appointed 
me [see Zech. 11:13; Jer. 18:2; 
19:2; 32:6-15 ]. 

1 Many ancient authorities read righteous. ' 
Mark 7:11. 3 Or, through. 4 Or, I took. 6 Or, v 
« Some ancient authorities read I gave. 


Acts 1:18, 19 

and falling headlong, he burst 
asunder in the midst, and all his 
19 bowels gushed out. And it be¬ 
came known to all the dwellers at 
Jerusalem; insomuch that in their 
language that field was called 
Akeldama, that is, The field of 
blood.) 


Gr. corbanas, that is, sacred treasury. Corap. 
horn they priced on the part of the sons of Israel. 


§ 159. JESUS BEFORE PILATE THE FIRST* TIME 


Friday, early morning 


Mark 15:1-5 
1 and bound Je¬ 
sus, and car¬ 
ried him away, 
and delivered 
him up to Pi¬ 
late. 


Jerusalem. 

Matt. 27:2, 11-14 
2 and they 
bound him, 
and led him 
away, and de¬ 
livered him up 
to Pilate the 
governor. 


Luke 23:1-5 
1 And the 
whole com¬ 
pany of them 
rose up, and 
brought him 
before Pilate. 


John 18:28-38 
28 They lead 
Jesus therefore 
from Caiaphas 
into the pal¬ 
ace: and it was 
early; 

and they 
themselves en¬ 
tered not into 


* The Roman Trial also comprised three stages, (1) the first appearance before the Roman 
procurator Pilate (§ 159), (2) the appearance before Herod Antipas, the native ruler of Galilee 
appointed by the Romans (§ 160), and (3) the final appearance before Pilate (§ 161). 

216 










ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS §159 


Mark 15:1-5 


2 And Pilate 
asked him, 


Matt. 27:2, 11-14 


11 Now Jesus 
stood before 
the governor: 


Luke 23:1-5 


2 And they 
began to ac¬ 
cuse him, say¬ 
ing, We found 
this man per¬ 
verting our 
nation, and 
forbidding to 
give tribute to 
Caesar, and 
saying that he 
himself is 
Christ a king. 


3 And Pilate 
asked him, 
saying, 


John 18:28-38 
the 2 palace, 
that they 
might not be 
defiled, but 
might eat the 

29 passover. Pi¬ 
late therefore 
went out unto 
them, and 
saith, What ac¬ 
cusation bring 
ye against this 

30 man? They 
answered and 
said unto him, 
If this man 
were not an 
evil-doer we 
should not 
have delivered 
him up unto 

31 thee. Pilate 
therefore said 
unto them, 
Take h i m 
yourselves, 
and judge him 
according t o 
your law. The 
Jews said unto 
him, It is not 
lawful for us 
to put any 
man to death: 

32 that the word 
of Jesus 
might be ful¬ 
filled, which he 
spake signify¬ 
ing by what 
manner o f 
death he 
should die. 

33 Pilate there¬ 
fore entered 
again into the 
2 palace, and 
called Jesus, 
and said unto 
him, 








§159 ARREST , TRIAL, CRUCIFIXION AND BURIAL OF JESUS 


Mark 15:1-5 


Art 

thou the King 
of the Jews? 
And he an¬ 
swering saith 
unto him, 
Thou sayest. 


Matt. 27:2, 11-14 
and the gov¬ 
ernor asked 
him, saying, 
Art thou the 
King of the 
Jews? And 
Jesus said un¬ 
to him, Thou 
sayest. 


Luke 23:1-5 


John 18:28—38 


Art thou 
the King of the 
Jews? And he 
answered him 
and said, Thou 
sayest. 


Art thou 
the King of the 

34 Jews? Jesus 
answered, Say¬ 
est thou this of 
thyself, or did 
others tell it 
thee concem- 

35 ing me? Pilate 
answered, Am 
I a Jew? Thine 
own nation 
and the chief 
priests deliver¬ 
ed thee unto 
me: what hast 
thou done? 

36 Jesus answer¬ 
ed, My king¬ 
dom is not of 
this world: if 
my kingdom 
were of this 
world, then 
would m y 
Servants fight, 
that I should 
not be deliver¬ 
ed to the Jews: 
but now is my 
kingdom not 
from hence. 

37 Pilate there¬ 
fore said unto 
him, Art thou 
a king then? 
Jesus answer¬ 
ed, 4 Thou say¬ 
est that I am 
a king. To 
this end have 
I been born, 
and to this end 
am I come into 
the world, that 
I should bear 
witness unto 


218 









ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS § 159 


Mark 15:1-5 


3 And the 

chief 

priests 

accused him of 

many 

things. 

4 And 

Pilate 

again 

asked 

him, 

saying, 

Answer e s t 

thou nothing? 

behold 

how 

many 

things 

they 

accuse 

5 thee of. But 

Jesus no more 

answered any- 

thing; 

inso- 

much 

that 

Pilate 

mar- 

veiled. 



Matt. 27:2, 11-14 


12 And when 
he was accused 
by the chief 
priests and 
elders, he an¬ 
swered noth- 

13 ing. Then 
saith Pilate 
unto him, 
Hearest thou 
not how many 
things they 
witness against 

14 thee? And he 

gave him no 
answer, not 
even to one 
word: inso¬ 

much that the 
governor mar¬ 
velled greatly. 


Luke 23:1-5 


4 And 

Pilate said un¬ 
to the chief 
priests and the 
multitudes, I 
find no fault 
in this man. 


5 But they were 
the more ur¬ 
gent, saying, 
He stirreth up 
the people, 
teaching 
throughout 
all Judea, and 
beginning from 
Galilee even 
unto this 
place. 


John 18:28-38 
the truth. 
Every one that 
is of the truth 
heareth my 
38 voice. Pilate 
saith unto 
him, What is 
truth? And 
when he had 
said this, he 
went out again 
unto the 
Jews, and saith 
unto them, I 
find no crime 
in him. 


i Or, an anointed king. * Gr. Prcetorium. * Or, officers; as in verses 3, 12, 18, 22. * Or, Thou 
sayest it, because I am a king. 


219 






§161 ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS 


§ 160. JESUS BEFORE HEROD ANTIPAS THE TETRARCH 
Jerusalem. Friday, early morning 
Luke 23:6-12 

6 But when Pilate heard it, he asked whether the man were a Galilsean. 

7 And when he knew that he was of Herod’s jurisdiction, he sent him unto 
Herod, who himself also was at Jerusalem in these days. 

8 Now when Herod saw Jesus, he was exceeding glad: for he was of a 
long time desirous to see him, because he had heard concerning him;* 

9 and he hoped to see some Oracle done by him. And he questioned 

10 him in many words; but he answered him nothing. And the chief priests 

11 and the scribes stood, vehemently accusing him. And Herod with his 
soldiers set him at nought, and mocked him, and arraying him in gor- 

12 geous apparel sent him back to Pilate. And Herod and Pilate became 
friends with each other that very day: for before they were at enmity 
between themselves. 

1 Gr. sign. 


§161. JESUS THE SECOND TIME BEFORE PILATE 


Pilate slowly and reluctantly and in fear surrenders to the demand 
of the Sanhedrin for the crucifixion of Christ. 


Mark 15:6-15 

6 Now at x the 
feast he used 
to release unto 
them one pris¬ 
oner, whom 
they asked of 

7 him. And 
there was one 
called Barab- 
b a s , lying 
bound with 
them that had 
made insurrec¬ 
tion, men who 
in the insurrec¬ 
tion had com¬ 
mitted mur- 

8 der. And the 
multitude 
went up and 
began to ask 


Friday toward sunrise (John 19:14) 

Matt. 27:15-26 

15 Now at x the 
feast the gov¬ 
ernor was wont 
to release unto 
the multitude 
one prisoner, 
whom they 

16 would. And 
they had then 
a notable pris¬ 
oner, called 
Barabbas. 


See § 71. 
220 







ARREST , TRIAL , CRUCIFIXION AND BURIAL OF JESUS § 161 


Mark 15:6-15 
him to do as 
he was wont 
to do unto 
them. 


Matt. 27:15-26 


Luke 23:13-25 


John 18:39-19:16 


9 And 

Pilate answer¬ 
ed them, say¬ 
ing, Will ye 
that I release 
unto you the 
King of the 
Jews? 

10 For he 

perceived that 
for envy the 
chief priests 


17 When 
therefore they 
were gathered 
together, Pi¬ 
late said unto 
them, Whom 
will ye that I 
release unto 
you? Barab- 
bas, or Jesus 
which is called 

18 Christ? For 
he knew that 
for envy they 
had delivered 


13 And Pilate 
called together 
the chief 
priests and the 
rulers and the 

14 people, and 
said unto 
them, Ye 
brought unto 
me this man, 
as one that 
perverteth the 
people: and be¬ 
hold, I, having 
examined him 
before you, 
found no fault 
in this man 
touching those 
things whereof 
ye accuse him: 

15 no, nor yet 
Herod: for he 
sent him back 
unto us; and 
behold, noth¬ 
ing worthy of 
death hath 
been done by 
him. 


16 I will 

therefore chas¬ 
tise him, and 
release him. 5 


39 But ye have 
a custom, that 
I should re¬ 
lease unto you 
one at the 
passover: will 
ye therefore 
that I release 
unto you the 
King of the 
Jews? 


221 










§161 ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS 


Mark 15:6-15 
had delivered 
him up. 


11 But the 
chief priests 
stirred up the 
mul tit u d e 
that he should 
rather release 
Barabbas un¬ 
to them. 


Matt. 27:15-26 

19 him up. And 
while he was 
sitting on the 
j u dgement 
seat, his wife 
sent unto him, 
saying, Have 
thou nothing 
to do with that 
righteous man: 
for I have suf¬ 
fered many 
things this 
day in a dream 
because o f 

20 him. Now the 
chief priests 
and the elders 
persuaded the 
multitude s 
that they 
should ask for 
Barabbas, and 
destroy Jesus. 

21 But the gov¬ 

ernor answer¬ 
ed and said 
unto them, 

Whether of 
the twain will 
ye that I re¬ 
lease unto 
you? And 
they said, 
Barabbas. 


Luke 23:13-25 


18 But they cried 
out all togeth- 
e r, saying, 
Away with 
this man, and 
release unto us 

19 Barabbas: one 
who for a cer¬ 
tain insurrec¬ 
tion made in 
the city, and 
for murder, 
was cast into 
prison. 


John 18:39-19:16 


40 They cried 
out therefore 
again, saying, 
Not this man, 
but Barabbas. 
Now Barabbas 
was a robber. 


1 Then Pilate 
therefore took 
Jesus, and 


222 






ARREST, TRIAL , CRUCIFIXION AND BURIAL OF JESUS § 161 


Mark 15:6-15 


12 And Pilate 
again answer¬ 
ed and said un¬ 
to them, What 
then shall I do 
unto h i m 
whom ye call 
the King of 

13 the Jews? And 
they cried out 
again, Crucify 

14 him. And Pi¬ 
late said unto 
them, Why, 
what evil hath 
he done? 


Matt. 27:15-26 


22 Pilate saith 
unto them, 

What then 

shall I do unto 
Jesus which is 
called Christ? 
They all say, 


Let him be 
crucified. 

23 And 

he said, Why, 
what evil hath 
he done? 


Luke 23:13-25 


20 And Pilate 
spake unto 
them again, 
desiring to re¬ 
lease Jesus; 

21 but they 
shouted, say¬ 
ing, 

Cru¬ 
cify, crucify 

22 him. And he 
said unto them 
the third time, 
Why,what evil 
hath this man 
done? I have 
found no cause 


John 18:39-19:16 
scourged him. 

2 And the sol¬ 
diers plaited 
a crown of 
thorns, and put 
it on his head, 
and arrayed 
him in a purple 

3 garment; and 
they came un¬ 
to him, and 
said, Hail, 
King of the 
Jews! and they 
struck him 
8 with their 

4 hands. And 
Pilate went 
out again, and 
saith unto 
them, Behold, 
I bring him 
out to you, 
that ye may 
know that I 
find no crime 

5 in him. Jesus 
therefore came 
out, wearing 
the crown of 
thorns and the 
purple gar¬ 
ment. And 
Pilate saith un¬ 
to them, Be¬ 
hold, the man! 

6 When there¬ 
fore the chief 
priests and the 
officers saw 
him, they cried 
out, . saying, 
Crucify him, 
crucify him. 
Pilate saith 
unto them, 
Take h i m 
yourselves, 
and crucify 
him, for I find 


223 










§ 161 ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS 


John 18:39-19:16 
no crime in 

7 him. The Jews 
answered him, 
We have a 
law, and by 
that law he 
ought to die, 
because he 
made himself 
the Son of 

8 God. When 
Pilate there¬ 
fore heard this 

9 saying, he was the more afraid; and he entered into the 3 palace again, 

10 and saith unto Jesus, Whence art thou? But Jesus gave him no answer. 
Pilate therefore saith unto him, Speakest thou not unto me? knowest 
thou not that I have 7 power to release thee, and have 7 power to crucify 

11 thee? Jesus answered him, Thou wouldest have no 7 power against me, 
except it were given thee from above: therefore he that delivered me unto 
thee hath greater sin. 

12 Upon this Pilate sought to release him: but the Jews cried out, saying, 
If thou release this man, thou art not Caesar’s friend: every one that 

13 maketh himself a king 8 speaketh against Caesar. When Pilate therefore 
heard these words, he brought Jesus out, and sat down on the judgement 

14 seat at a place called The Pavement, but in Hebrew, Gabbatha. Now it 
was the Preparation of the passover: it was about the sixth hour.* And 
he saith unto the Jews, Behold, your King! 




23 But they 
were instant 
with loud 
voices, asking 
that he might 
be crucified. 

15 They therefore 
cried out, 
away with 
him, away with 
him, crucify 
him. Pilate 

saith unto 
them, Shall I 
crucify your 
King? The 

chief priests 
answered, We 
have no king 
but Caesar. 


24 So when Pi¬ 
late saw that 

And 

their voices 



* It appears that John, who wrote in Asia Minor, long after the destruction of Jerusalem, makes 
the day begin at midnight, as the Greeks and Romans did. We seem compelled so to understand 
him in 20:19 (comp. Luke 24:29-39); and in no passage of his Gospel is that view unsuitable. Here 
then we understand that Pilate passed the sentence about sunrise, which at the Passover, near 
the vernal equinox, would be 6 o’clock. The intervening three hours might be occupied in prepara¬ 
tions, and the Crucifixion occurred at 9 o’clock, viz. the third hour as counted by the Jews (Mark 


Mark 15:6-15 

Matt. 27:15-26 

Luke 23:13-25 

But 

they cried out 
exceedingly, 
Crucify him. 

But 

they cried out 
exceedingly, 
saying, Let 
him be cruci¬ 
fied. 

of death in 
him I will 
therefore chas¬ 
tise him and 
release him. 


224 










ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS §161 


Mark 15:6-15 


15 And Pilate, 
wishing to con¬ 
tent the multi¬ 
tude, 


released 
unto them 
Barabbas, 


and de¬ 
livered Jesus, 
when he had 
scourged him, 
to be crucified. 


Matt. 27:15-26 
he prevailed 
nothing, but 
rather that a 
tumult was 
arising, he took 
water, and 

washed his 

hands before 
the multitude 
[see Deut. 21: 
6-9], saying, I 
am innocent 
2 of the blood 
of this right¬ 
eous man: see 
25 ye to it. And 
all the people 
answered and 
said, His blood 
be on us, and 
on our chil¬ 
dren.* 


26 Then 

released he un¬ 
to them Ba¬ 
rabbas: 


but Jesus 
he scourged 
and delivered 
to be crucified. 


Luke 23:13-25 
prevailed. 


24 And 
Pilate gave 
sentence that 
what they ask¬ 
ed for should 

25 be done. And 
he released 
him that for 
insurrection 
and murder 
had been cast 
into prison, 
whom they 
asked for; but 
Jesus he de¬ 
livered up to 
their will. 


John 18:39-19:16 


16 Then therefore 
he delivered 
him unto them 

to be crucified. 


1 Or, a feast. * Some ancient authorities read of this blood; see ye, etc. * Gr. Pratorium. See 
Mark 15:16. * Or, palace. 6 Many ancient authorities insert ver. 17 Now he must needs release 

unto them at the feast one prisoner. Others add the same words after ver. 19. 8 Or, with rods, 

i Or, authority. 8 Or, opposeth Caesar. 


* Pilate, of course, could not escape full legal and moral responsibility for his cowardly surrender 
to the Sanhedrin to keep his own office. The guilt of the Sanhedrin (both Pharisees and Sadducees 
unite in the demand for the blood of Jesus) is beyond dispute. It is impossible to make a mere 
political issue out of it and to lay all the blame on the Sadducees, who feared a revolution. 1 he 
Pharisees began the attacks against Jesus on theological and ecclesiastical grounds. The Sad¬ 
ducees later joined the conspiracy againBt Christ. Judas was a mere tool of the Sanhedrin, who 
had his resentments and grievances to avenge. There is guilt enough for all the plotters in the 
greatest wrong of the ages. 


225 








§ 162 ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS 


§162. THE ROMAN SOLDIERS MOCK* JESUS 


Friday, between 6 and 9 a.m. 


Mark 15:16-19 

16 And the soldiers led him away 
within the court, which is the 
fPraetorium; and they call together 

17 the whole 2 band. And they clothe 
him with purple, and plaiting a 
crown of thorns, they put it on 

18 him; and they began to salute 
him, Hail, King of the Jews! 

19 And they smote his head with a 
reed, and did spit upon him, and 
bowing their knees worshipped 
him. 


Matt. 27:27-30 

27 Then the soldiers of the gov¬ 
ernor took Jesus into the palace, 
and gathered unto him the whole 

28 2 band. And they stripped him, 
and put on him a scarlet robe. 

29 And they plaited a crown of thorns 
and put it upon his head, and a 
reed in his right hand; and they 
kneeled down before him, and 
mocked him, saying, Hail, King 

30 of the Jews! And they spat upon 
him, and took the reed and smote 
him on the head. 


1 Gr. Prcetorium. a Or, cohort. * Some ancient authorities read clothed him. * Or, 'palace. 


§ 163. JESUS ON THE WAY TO THE CROSS (VIA DOLOROSA) 
ON GOLGOTHAf 


Mark 15:20-23 

20 And when they 
had mocked 
him, they took 
off from him 
the purple, and 
put on him his 
garments. And 
they lead him 
out to crucify 
him. 

21 And they 
2 compel one 
passing by, Si¬ 
mon of Cyrene, 
coming from 
the country, 
the father of 
Alexander and 
Rufus, to go 
with them, that 


Before 9 a 

Matt. 27:31-34 

31 And when they 
had mocked 
him, they took 
off from him 
the robe, and 
put on him his 
garments, and 
led him away 
to crucify him. 

32 And as they 
came out, they 
found a man 
of Cyrene, Si¬ 
mon by name: 
him they Com¬ 
pelled to go 
with them, that 
he might bear 
his cross. 


m. Friday 
Luke 23:26-33 


26 And when 
they led him 
away, they laid 
hold upon one 
Simon of Cy¬ 
rene, coming 
from the coun¬ 
try, and laid 
on him the 
cross, to bear 


John 19:16-17 

16 They took Je¬ 
sus therefore; 

17 and he went 
out bearing the 
cross for him¬ 
self, 


* The Sanhedrin likewise had mocked Jesus when they had condemned him to death (§ 155). 
t Golgotha is the Aramaic word for “skull,’' and Calvary is the Latin word. The place cannot 
have been where the so-called “Church of the Holy Sepulchre’’ stands, far within the walls. There 
is of late a rapidly growing agreement that it was the northern end of the Temple hill, whose 
rounded summit (without the city wall), and southern face with holes in the rock, looks at a little 
distance much like a skull. This place fulfils all the conditions. 

226 









ARREST , TRIAL, CRUCIFIXION AND BURIAL OF JESUS § 163 


Mark 15:20-23 
he might bear 
his cross. 


Luke 23:26-33 
it after Jesus. 


27 And there 
followed him a 
great multi¬ 
tude of the 
people, and of 
women who 
bewailed and 
lamented him. 

28 But Jesus turn¬ 
ing unto them 
said, Daugh¬ 
ters of Jerusa¬ 
lem, weep not 
for me, but 
weep for your¬ 
selves, and for 
your children. 

29 For behold, the 
days are com¬ 
ing, in which 
they shall say, 
Blessed are the 
barren, and the 
wombs that 
never bare, and 
the breasts that 
never gave 

30 suck. Then 
shall they be¬ 
gin to say to 
the moun¬ 
tains, Fall on 
us; and to the 
hills, Cover us 

31 [see Hos. 10: 
£]. For if they 
do these things 
in the green 
tree, what shall 
be done in the 
dry? 

32 And there 
were also two 
others, male¬ 
factors, led 
with him to be 
put to death. 


227 







§164 ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS 


Mark 15:20-23 

22 And 
they bring him 
unto the place 
Golgotha, 
which is, being 
interpreted, 
The place of a 

23 s k u 11. And 
they offered 
him wine min- 
g 1 e d with 
myrrh: but he 
received it not. 


1 Gr. impressed. 


Matt. 27:31-34 

33 And 
when they 
were come un¬ 
to a place call¬ 
ed Golgotha, 
that is to say, 
The place of a 

34 skull, they 
gave him wine 
to drink min¬ 
gled with gall 
[see Ps. 69:21 ] 
and when he 
had tasted it, 
he would not 
drink 


Luke 23:26-33 
33 And when 
they came un¬ 
to the place 
which is called 
3 The skull, 


John 19:16-17 

unto the 
place called 
The place of a 
skull, which 
is called in 
Hebrew Gol¬ 
gotha: 


s Gr. impress. * According to the Latin, Calvary, which has the same meaning. 


§164. THE FIRST THREE HOURS ON THE CROSS 

From nine a.m. till noon on Friday (three sayings of Jesus; the 
soldiers gambling for the garment of Jesus; the inscription on the Cross; 
the scoffing of Jesus by the multitude, the Sanhedrin , the soldiers , and 
even by the two robbers on each side of Christ )* 


Mark 15:24-32 
24 And they cru¬ 
cify him, and 
part his gar¬ 
ments among 
them, casting 
lots upon them, 
what each 
should take 
[see Ps. 22:18]. 


Matt. 27:35-44 

35 And when 
they had cru¬ 
cified him, 
they parted 
his garments 
among them, 
casting lots: 

36 and they sat 
and watched 
him there. 


Luke 23:33-43 

33 there they cru¬ 
cified him, 

and 

the malefac¬ 
tors, one on the 
right hand and 
the other on 

34 the left. 4 And 
Jesus said, 
Father, forgive 
them: for they 
know not what 
they do. 

And 

parting his 
garments a- 


John 19:18-27 
18 where they 
crucified him, 
and with him 
two others, on 
either side one, 
and Jesus in 
the midst. 


23 The soldiers 
therefore, when 
they had cruci¬ 
fied Jesus, took 
his garments, 


* It is not easy to tell the precise order of the events during this period of three hours, since the 
Gospels do not present them in the same detail or order. On the whole it has seemed best simplv 
to follow Mark’s arrangement as we have done uniformly in the Harmony. Thus the apparent 
order of the sayings is (1) The Prayer of Christ’s enemies in Luke 23:34. (21 The Promisp tn tv,® 

Repentant Robber in Luke 23:43. (3) The Charge to the Mother of Jesus and to the Beloved 

Disciple in John 19:26, 27. These three sayings are with reference to others. 

228 










ARREST, TRIAL , CRUCIFIXION AND BURIAL OF JESUS §164 


Mark 15:24-32 


25 And it was 
the third hour, 
and they cruci¬ 
fied him. 

26 And the super¬ 
scription of his 
accusation was 
written over, 

THE KING OF 
THE JEWS. 

27 And 
with him they 
crucify two 
robbers; one 
on his right 
hand, and one 
on his left 3 . 


Matt. 27:35-44 




37 And 

they set up 
over his head 
his accusation 
written, this 

is JESUS THE 
KING OF THE 
JEWS. 


38 Then are 
there crucified 
with him two 
robbers, one on 
the right hand, 
and one on the 
left. 


Luke 23:33-43 
mong them, 
they cast lots. 


38 And there was 
also a super¬ 
scription over 
him, this is 

THE KING OF 
THE JEWS. 


John 19:18-27 
and made four 
parts, to every 
soldier a part; 
and also the 
6 coat: now the 
6 coat was with¬ 
out seam, wov¬ 
en from the 
top through- 

24 out. They said 
therefore one 
to another, Let 
us not rend it, 
but cast lots 
for it, whose it 
shall be: that 
the scripture 
might be fulfill¬ 
ed, whichsaith, 
They parted 
my gar¬ 
ni e n t s 
among 
them, 

And upon my 
vesturedid 
they cast 
lots. [Ps. 
22:18]. 

These things 
therefore the 
soldiers did. 

19 And Pilate 
wrote a title al¬ 
so, and put it 
on the cross. 
And there was 
written, jesus 

OF NAZARETH, 
THE KING OF 

20 THE JEWS.This 
title therefore 
read many of 
the Jews: 7 for 
the place where 
Jesus was cru¬ 
cified was nigh 
to the city: and 
it was written 
in Hebrew, and 


229 








§ 104 ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS 


Mark 15:24-32 


29 And they that 
passed by rail¬ 
ed on him, 
wagging their 
heads [see Ps. 
22:7], and say¬ 
ing, Ha! thou 
thatdestroyest 
the Hemple, 
and buildest it 
in three days 

30~save thyself, 
and come down 
from the cross. 

31 In like manner 
also the chief 
priests mock¬ 
ing him a- 
mong them¬ 
selves with the 
scribes said, 
He saved oth¬ 
ers; 2 himself 
he cannot save. 

32 Let the Christ, 
the King of Is¬ 
rael, now come 
down from the 
cross, that we 
may see and 
believe. 


Matt. 27:35-44 


39 And they that 
passed by rail¬ 
ed on him, 
wagging their 

40 heads,and say¬ 
ing, Thou that 
destroyest the 
temple, and 
buildest it in 
three days, 
save thyself: if 
thou art the 
Son of God 
come down 
from the cross. 

41 In like manner 
also the chief 
priests mock¬ 
ing him, with 
the scribes and 

42 elders, said, He 
saved others; 
2 himself he 
cannot save. 
He is the King 
of Israel; let 
him now come 
down from the 
cross, and we 
will believe on 

43 him. He trust- 
eth on God [see 
Ps. 22:8]; let 
him deliver 
him now if he 


Luke 23:33-43 


35 And the peo¬ 
ple stood be¬ 
holding. 


And 

the rulers also 
scoffed at him, 
saying, He 
saved others: 
let him save 
himself, if this 
is the Christ 
of God, his 

36 chosen. And 
the soldiers 
also mocked 
him, coming to 
him, offering 

37 him vinegar, 
and saying, If 
thou art the 
King of the 
Jews, save thy¬ 
self. 


John 19:18-27 
in Latin, and in 

21 Greek. The 
chief priests of 
the Jews there¬ 
fore said to Pi¬ 
late, Write not, 
The King of 
the Jews; but, 
that he said, I 
am King of 

22 the Jews. Pi¬ 
late answered, 
What I have 
written I have 
written. 


230 







ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS §164 


Mark 15:24-32 


And 

they that were 
crucified with 
him reproach¬ 
ed him. 


Matt. 27:35-44 
desireth him: 
for he said, I 
am the Son of 
44 God. And the 
robbers also 
that were cru¬ 
cified with him 
cast upon him 
the same re¬ 
proach. 


Luke 23:33-43 


John 19:18-27 


39 And one of 
the malefac¬ 
tors which 
were hanged 
railed on him, 
saying, Art not 
thou the 
Christ? save 
thyself and us. 

40 But the other 
answered, and 
rebuking him 
said, Dost thou 
not even fear 
God, seeing 
thou art in the 
same condem- 

41 nation?And we 
indeed justly; 
for we receive 
the due reward 
of our deeds: 
but this man 
hath done no¬ 
thing amiss. 

42 And he said, 
Jesus, remem¬ 
ber me when 
thou comest 6 in 
thy kingdom. 

43 And he said 
unto him, Ver¬ 
ily I say unto 
thee, To-day 
shalt thou be 
with me in 
Paradise. 


25 But there were 
standing by the 
cross of Jesus 


231 






§165 ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS 


John 19:18-27 
his mother, and 
his mother’s 
sister, Mary 
the wife of 
Cleopas, and 
Mary Magda- 

26 lene. When 
Jesus therefore 
saw his mother 
and the dis¬ 
ciple standing 
by, whom he 
loved, he saith 

27 unto his moth¬ 
er, Woman, be¬ 
hold, thy son! 
Then saith 
he to the dis¬ 
ciple, Behold, 
thy mother! 
And from that 
hour the dis¬ 
ciple took her 
unto his own 
home. 

i 

1 Or, sanctuary. 1 Or, can he not save himself f * Many ancient authorities insert ver. 28 And 
the scripture was fulfilled which saith, And he was reckoned with transgressors. See Luke 22:37. 
4 Some ancient authorities omit And Jesus said, Father, forgive them: for they know not what they do. 
6 Or, tunic. « Some ancient authorities read into thy kingdom. 1 Or, for the place of the city where 
Jesus was crucified was nigh at hand. 


§165. THE THREE HOURS OF DARKNESS FROM NOON 

TO THREE P.M. 


(Four More Sayings * at the Close of the Darkness and the Death of 
Christ.) 


• Mark 15:33-37 

33 And when the 
sixth hour was 
come, there 
was darkness 
over the whole 
dand until the 
ninth hour. 

34 And at the 
ninth hour Je- 


Matt. 27:45-50 

45 Now from the 

sixth hour 

there was 
darkness over 
all the dand 
until the ninth 

46 hour. And a- 

bout the ninth 
hour Jesus 


Luke 23:44-46 

44 And it was 
now about the 
sixth hour, and 
a darkness 
came over the 
whole dand un¬ 
til the ninth 

45 hour, 4 the sun’s 
light failing. 


* The probable order of these four sayings coming just before the death of Jesus in (1) The Cry 
of Desolation, Mark 15:34 = Matt. 27:46. (2) The Cry of Physical Anguish, John 19:28. (3) The 

Cry of Victory, John 19:30. (4) The Cry of Resignation, Luke 23:46. These four sayings of Jesus 

are with reference to himself. 


232 










ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS §165 


Mark 15:33-37 
sus cried with 
a loud voice, 
Eloi, Eloi, la¬ 
ma sabachtha- 
ni? which is, 
being inter¬ 
preted, My 
God, my God, 
2why hast thou 
forsaken me? 

35 And some of 
them that 
stood by, when 
they heard it, 
said, Behold, 
he calleth Eli¬ 
jah. 


36 And 

one ran, and 
filling a sponge 
full of 

vinegar, 
put it on a 
reed, and gave 
him to drink, 
saying, Let be; 
let us see 
whether Elijah 
cometh to take 
him down. 


37 And 

Jesus uttered 
a loud voice, 


Matt. 27:45-50 
cried with a 
loud voice, say¬ 
ing Eh, Eh, 
lama, sabach- 
thani? that is, 
My God, my 
God, 2 why hast 
thou forsaken 
me[Ps. 22:1]? 

47 And some 
of them that 
stood there, 
when they 
heard it, said, 
This man call¬ 
eth Ehjah. 


48 And straight¬ 
way one of 
them ran, and 
took a sponge, 
and filled it 
with vinegar, 
and put it on a 
reed, and gave 
him to drink. 

49 And the rest 
said, Let be; 
let us see 
whether Ehjah 
cometh to save 
him. 3 


50 And Je¬ 
sus cried again 
with a loud 
voice, 


Luke 23:44-46 


46 6 And when Je¬ 
sus had cried 
with a loud 
voice, he said, 

Father, into 
thy hands I 
commend my 
spirit [see Ps. 
Sf:5];andhav- 


John 19:28-30 


28 After this Je¬ 
sus, knowing 
that all things 
are now fin¬ 
ished, that the 
scripture might 
be accomplish¬ 
ed, saith, I 

29 thirst. There 
was set there a 
vessel full of 
vinegar: so they 
put a sponge 
full of the vin¬ 
egar upon hys¬ 
sop, and 
brought it to 
his mouth [see 
Ps. 69:21]. 

30 When Jesus 
therefore had 
received the 
vinegar, 


he said, 
It is finished: 


! 


233 







§166 ARREST , TRIAL , CRUCIFIXION AND BURIAL OF JESUS 


Mark 15:33-37 


and gave up 
the ghost. 


Matt. 27:45-50 


and 

yielded up his 
spirit. 


Luke 23:44-46 
ing said this, 

he gave 
up the ghost. 


John 19:28-30 
and he bowed 
his head, 

and 

gave up his 
spirit. 


1 Or, earth. * Or, why didst thou forsake met 3 Many ancient authorities add And another took 
a spear and pierced his side, and there came out water and blood. See John 19:34. 4 Gr. the sun fail¬ 

ing. 6 Or, And Jesus, crying with a loud voice, said. 


§ 166. THE PHENOMENA ACCOMPANYING THE DEATH 

OF CHRIST 


Mark 15:38-41 
38 And the veil of the 
2 temple was rent in 
twain from the top 
to the bottom. 


39 And when 

the centurion, which 
stood by over against 
him, saw that he x so 
gave up the ghost, he 
said, 


Truly this 
man was 3 the Son of 
40 God. And there were 
also women beholding 
from afar: among 


whom were both 
Mary Magdalene, and 
Mary the mother of 
James the dess and of 


Matt. 27:51-56 

51 And behold, the 
veil of the 2 temple 
was rent in twain 
from the top to the 
bottom; and the earth 
did quake; and the 
rocks were rent; and 

52 the tombs were open¬ 
ed; and many bodies 
of the saints that had 
fallen asleep were 

53 raised; and coming 
forth out of the tombs 
after his resurrection 
they entered into the 
holy city and ap¬ 
peared unto many. 

54 Now the centurion, 
and they that were 
with him watching 
Jesus, when they saw 
the earthquake, and 
the things that were 
done, feared exceed¬ 
ingly, saying, Truly 
this was 3 the Son of 

55 God. And many 
women were there be¬ 
holding from afar, 
which had followed 
Jesus from Galilee, 
ministering unto him: 

56 among whom was 
Mary Magdalene, and 
Mary the mother of 
James and Joses, and 

234 


Luke 23:45, 47-49 
45 And the veil of the 
2 temple was rent in 
the midst. 


47 And 

when the centurion 
saw 

what was done, 


he glorified God, say¬ 
ing, Certainly this 
was a righteous man. 

48 And all the multi¬ 
tudes that came to¬ 
gether to this sight, 
when they beheld the 
things that were done, 
returned smiting their 

49 breasts. And all his 
acquaintance, and the 
women that followed 
with him from Gal- 








ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS §167 


Mark 15:38-41 
Joses, and Salome; 

41 who, when he was in 
Galilee, followed him, 
and ministered unto 
him: and many other 
women which came 
up with him unto 
Jerusalem. 


Matt. 27:51-56 
the mother of the 
sons of Zebedee. 


Luke 23:45, 47-49 
ilee, stood afar off, 
seeing these things. 


1 Many ancient authorities read, so cried out and gave up the ghost. * Or, sanctuary. * Or. a 
Son of God. * Gr. little. 


§167. THE BURIAL OF THE BODY OF JESUS IN THE 
TOMB OF JOSEPH OF ARIMATHEA AFTER PROOF 
OF HIS DEATH 


Friday afternoon before 6 p.m. 


Mark 15:42-46 


Matt. 27:57-60 


Luke 23:50-54 


John 19:31-42 


31 The Jews, 
therefore, be¬ 
cause it was 

the Preparation, that the bodies should not remain on the cross upon 
the sabbath (for the day of that sabbath was a high day), asked of Pilate 
that their legs might be broken, and that they might be taken away. 

32 The soldiers therefore came, and brake the legs of the first, and of the 

33 other which was crucified with him: but when they came to Jesus, and 
saw that he was dead already, they brake not his legs: howbeit one of 

34 the soldiers with a spear pierced his side, and straightway there came out 

35 blood and water. And he that hath seen hath borne witness, and his 
witness is true: and he knoweth that he saith true, that ye also may 

36 believe. For these things came to pass, that the scripture might be 
fulfilled [see Ex. 12:46; Num. 9:12; Ps. 34:20], A bone of him shall not 

37 be 3 broken. And again another scripture saith [see Zech. 12:10. Dent. 
21:22-23; Ex. 34:24], They shall look on him whom they pierced. 


42 And when 
even was now 
come, because 
it was the Pre¬ 
paration, that 
is, the day be¬ 
fore the sab- 

43 bath, there 
came Joseph of 
Arimathaea, a 
councillor of 
honourable es¬ 
tate, 


57 And when 
even was come, 

there came a 

50 And behold, 
a man named 

rich man from 

Arimathaea, 

Joseph, who 

named Joseph, 

was a council¬ 

lor, a good 
man and a 
51 righteous (he 


235 


And after 
these things 
Joseph of Ari¬ 
mathaea, 












§ 167 ARREST, TRIAL , CRUCIFIXION AND BURIAL OF JESUS 


Mark 15:42-46 


who also 
himself was 
looking for the 
kingdom of 
God; 

and 

he boldly went 
in unto Pilate, 
and asked for 
the body of Je- 

44 sus. And Pi¬ 
late marvelled 
if he were al¬ 
ready dead: 
and calling un¬ 
to him the cen¬ 
turion, he ask¬ 
ed him wheth¬ 
er he ] had been 
any while dead. 

45 And when he 
learned it of 
the centurion, 
he granted the 
corpse to Jo¬ 
seph. 


46 And he 

bought a linen 
cloth, and tak¬ 
ing him down, 
wound him in 
the linen cloth, 


Matt. 27:57-60 


who al¬ 
so himself was 
Jesus’ disciple: 


58 this man went 
to Pilate, and 
asked for the 
body of Jesus. 


Luke 23:50-54 
had not con¬ 
sented to their 
counsel and 
deed), a man of 
Arimathaea, a 
city of the 
Jews, who was 
looking for the 
kingdom of 
God: 


52 this man 
went to Pilate, 
and asked for 
the body of Je¬ 
sus. 


John 19:31-42 


being a 
disciple of Je¬ 
sus, 

but secretly 
for fear of the 
Jews, asked of 
Pilate that he 
might take 
away the body 
of Jesus: and 


Then Pilate 
commanded it 
to be given up. 


59 And Joseph 
took the body, 
and wrapped 
it in a clean 
linen cloth, 


53 And he took 
it down, and 
wrapped it in 
a linen cloth, 


Pilate gave 
him leave. He 
came therefore, 
and took away 

39 his body. And 
there came also 
Nicodemus, he 
who at the first 
came to him 
by night, bring¬ 
ing a 4 mixture 
of myrrh and 
aloes, about a 
hundred pound 

40 weight. So they 
took the body 
of Jesus, and 
bound it in lin¬ 
en cloths with 












ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS §168 


Mark 15:42-46 


and laid him in 
a tomb which 
had been hewn 
out of a rock; 
and he rolled 
a stone against 
the door of the 
tomb. 


Matt. 27:57-60 


60 and laid it in 
his own new 
tomb, which 
he had hewn 
out in the rock: 
and he rolled a 
great stone to 
the door of the 
tomb and de¬ 
parted. 


Luke 23:50-54 


and laid h im 
in a tomb that 
was hewn in 
stone, where 
never man had 
54 yet lain. And 
it was the day 
of the Prepara¬ 
tion, and the 
sabbath 2 drew 


John 19:31-42 
the spices, as 
the custom of 
the Jews is to 

41 bury. Now in 
the place where 
he was cruci¬ 
fied there was 
a garden; and 
in the garden 
a new tomb 
wherein was 
never man yet 

42 laid [see Deut. 
21:22-23]. 
There then be¬ 
cause of the 
Jews' Prepara¬ 
tion (for the 
tomb was nigh 
at hand) they 
laid Jesus. 

* Or, crushed. * Some 


on. 


1 Many ancient authorities read, were already dead . J Gr. 
ancient authorities read roll. 


§ 168. THE WATCH OF THE WOMEN BY THE TOMB OF 

JESUS 

The women maintain their watch and rest on the Sabbath (i beginning 6 
p.m.) while the Pharisees have a guard of Roman soldiers to keep watch 
over the Roman seal on the tomb . 


Friday afternoon till Saturday afternoon 


Mark 15:47 


Matt. 27:61-66 


Luke 23:55-56 


47 And Mary 

Magdalene and Mary 
the mother of Joses 
beheld where he was 
laid. 


61 


And 

Mary Magdalene was 
there, and the other 
Mary, sitting over 
against the sepulchre. 


55 And the women, 
which had come with 
him out of Galilee, 
followed after, and 
beheld the tomb, and 
how his body was 
laid. 

56 And they re¬ 
turned, and prepared 
spices and ointments. 

And on the sab¬ 
bath* they rested 


* Luke (23:54) notes that “the Sabbath drew on” after the burial on Friday afternoon. The 
Sabbath began at 6 p.m. Then Luke notes that the women rested during the Sabbath (our Friday 
night and Saturday). 


237 













§168 ARREST , TRIAL, CRUCIFIXION AND BURIAL OF JESUS 


Matt. 27:61-66 


Luke 23:55-56 


according to the com¬ 
mandment [see Ex. 
12:16; 20:8-11; Deut. 
6:12-16]. 


62 Now on the mor¬ 
row, which is the day 
after the Preparation, 

the chief priests and the Pharisees were gathered 
together unto Pilate, saying, Sir, we remem- 

63 ber that that deceiver said, while he was yet 
alive, After three days I rise again. Com- 

64 mand therefore that the sepulchre be made 
sure until the third day, lest haply his disciples 
come and steal him away, and say unto the 
people, He is risen from the dead: and the last 

65 error will be worse than the first. Pilate said 
unto them, x Ye have a guard: go your way, 

66 2 make it as sure as ye can. So they went, and 
made the sepulchre sure, sealing the stone, the 
guard being with them. 


1 Or, take a guard. * Gr. make it sure, as ye know. 


238 





PART XIV 


THE RESURRECTION, APPEARANCES, AND 
ASCENSION OF CHRIST 

During forty days beginning with Sunday after the death of Christ. 
Spring of a.d. SO (or 29). Judea and Galilee*. §§ 169-184. 

§169. THE VISIT OF THE WOMEN TO THE TOMB OF 

JESUS 

They watch the tomb late on the Sabbath (our Saturday afternoon ); 
and the purchase of spices by them after the Sabbath (after 6 p.m. Satur¬ 
day) on the first day of the week . 

Golgotha and Bethany 

Our late Saturday afternoon and early evening 




1 


Mark 16:1 


1 


And when the sabbath was past, 
Mary Magdalene, and Mary the 
mother of James, and Salome, 
bought spices, that they might 
come and anoint him. 


Matt. 28:1 

Now late ton the sabbath day, 
as it began to dawn toward the 
first day of the week, came Mary 
Magdalene and the other Mary to 
see the sepulchre. 


* Of this period we see that he remained at or near Jerusalem for a week. Then he probably 
left at once for Galilee (Matt. 28:7; Mark 16:7). In the month that followed we cannot fix the 
exact time of the events that occurred in Galilee, but just at the end of the forty days we find him 
again in Jerusalem. 

+ This phrase once gave much trouble, but the usage of the vernacular Koini Greek amply 
justifies the translation. The visit of the women to inspect the tomb was thus made before the 
sabbath was over (before 6 p.m. on Saturday). But the same Greek idiom was occasionally used 
in the sense of “after.” See Robertson, Grammar of the Greek New Testament in the Light of 
Historical Research, p. 645. The distance from Bethany to Golgotha was not more than a sabbath 
day’s journey. The spices could be purchased after sundown either in Bethany or Jerusalem. 
It must be borne in mind that the Jewish First Day of the Week began at 6 p.m. on our Saturday. 

239 





§170 RESURRECTION, APPEARANCES, AND ASCENSION 


§ 170. THE EARTHQUAKE. THE ROLLING AWAY OF THE 
STONE BY AN ANGEL, AND THE FRIGHT OF THE 
ROMAN WATCHERS 

Sunday before sunrise 

Matt. 28:2-4 

2 And behold, there was a great earthquake; for an angel of the Lord 
descended from heaven, and came and rolled away the stone, and sat upon 

3 it. His appearance was as lightning, and his raiment white as snow: 

4 and for fear of him the watchers did quake, and became as dead men. 


§171. THE VISIT OF THE WOMEN TO THE TOMB OF 
JESUS ABOUT SUNRISE SUNDAY MORNING AND 
THE MESSAGE OF THE ANGELS ABOUT THE 
EMPTY TOMB 


Golgotha. Early Sunday morning 


Mark 16:2-8 

2 And very early 
on the first 
day of the 
week they 
come to the 
tomb when the 
sun was risen. 

3 And they were 
saying among 
thems elves, 
Who shall roll 
us away the 
stone from the 
door of the 

4 tomb? and 
looking up 


Luke 24:1-8 

1 But on the 
first day of the 
week, at early 
dawn,* they 
came unto the 
tomb, bringing 
the spices 
which they 
had prepared. 

2 And theyfound 
the stone roll¬ 
ed away from 

3 the tomb. And 
they entered 
in, and found 
not the body 


John 20:1 
1 Now on the 
first day of the 
week cometh 
Mary Magda¬ 
lene early while 
it was yet dark 
unto the tomb, 


and seeth 
the stone taken 
away from the 
tomb. 


* So he had already risen at early dawn on the first day of the week. He was buried (§167) 
shortly before sunset on Friday, and at sunset the sabbath began. So he lay in the tomb a small 
part of Friday, all of Saturday, and 10 or 11 hours of Sunday. This corresponds exactly with the 
seven times repeated statement that he would or did rise “ on the third day,” which could not possibly 
mean after 72 hours. The phrase two or three times given, “after three days,” naturally denoted 
for Jews, as for Greeks and Romans, a whole central day and any part of a first and third, thus 
agreeing with “on the third day.” Even the “three days and three nights” of Matt. 12:40 need 
not, according to known Jewish usage, mean more than we have described. So these expressions 
con be reconciled with “on the third day,” and with the facts as recorded, while “on the third day” 
cannot mean after 72 hours. See Note 13 at end of the Harmony for full discussion of the ques¬ 
tion. There is no real appeal from the testimony of Luke, who gives the whole period. Luke 
states that Jesus was buried just before the sabbath “drew on” (our Friday evening); that the 
women rested during the sabbath (our Saturday), and that Jesus was already risen early Sunday 
morning when the women came to the tomb. 


240 








RESURRECTION , APPEARANCES , AND ASCENSION §171 


Mark 16:2-8 
they see that 
the stone is 
rolled back:for 
it was exceed- 

5 ing great. And 
entering into 
the tomb, they 
saw a young 
man sitting on 
the right side, 
arrayed in a 
white robe; 
and they were 

6 amazed. And 

he saith unto 
them, Be not 
amazed: ye 

seek Jesus the 
Nazarene, 
which hath 
been crucified: 
he is risen; he 
is not here: be¬ 
hold, the place 
where they 

7 laid him! But 
go, tell his dis- 
ciples and 
Peter, He go- 
eth before you 
into Galilee: 
there shall ye 
see him, as he 
said unto you. 

8 And they went 
out, and fled 
from the tomb; 
for trembling 
and astonish¬ 
ment had come 
upon them; and 
they said noth¬ 
ing to any one; 
for they were 
afraid. 


Matt. 28:5-8 


5 And 
the angel an¬ 
swered and 
said unto the 
women, Fear 
not ye: for I 
know that ye 
seek Jesus, 
which hath 
been crucified. 

6 He is not here; 
for he is risen, 
even as he 
said. Come, 
see the place 
: where the 

7 Lord lay. And 
go quickly, and 
tell his disci¬ 
ples, He is ris¬ 
en from the 
dead; and lo, 
he goeth be¬ 
fore you into 
Galilee; there 
shall ye see 
him: lo, I have 

8 told you. And 
they departed 
quickly from 
the tomb with 
fear and great 
joy, and ran to 
bring his dis¬ 
ciples word. 


Luke 24:1-8 
2 of the Lord 
Jesus. 

4 And it 
came to pass, 
while they 
were perplex¬ 
ed thereabout, 
behold, two 
men stood by 
them in daz¬ 
zling apparel: 

5 and as they 
were affright¬ 
ed, and bowed 
down their 
faces to the 
earth, they 
said unto 
them, Why 
seek ye 3 the 
living among 

6 the dead? 4 He 
is not here, 
but is risen: 
remember how 
he spake unto 
you when he 
was yet in Gal- 

7 ilee, saying 
that the Son 
of man must 
b e delivered 
up into the 
hands of sinful 
men, and be 
crucified, and 
the third day 

8 rise again. And 
they remem- 
b ered his 
words. 


* Many ancient authorities read where he lay. s Some ancient authorities omit of the Lord Jesus, 
a Gr. him that liveth. * Some ancient authorities omit He is not here, but is risen. 


« 


241 








§172 RESURRECTION , APPEARANCES , AND ASCENSION 


§ 172. MARY MAGDALENE AND THE OTHER WOMEN 
REPORT TO THE APOSTLES AND PETER AND 
JOHN VISIT THE EMPTY TOMB 

John 20:2-10 

2 She runneth therefore, and com- 
eth to Simon Peter, and to the 
other disciple, whom Jesus loved, 
and saith unto them, They have 
taken away the Lord out of the 
tomb, and we know not where 

3 they have laid him. Peter there¬ 
fore went forth, and the other 
disciple, and they went toward the 

4 tomb. And they ran both together; 
and the other disciple outran 
Peter, and came first to the tomb; 

5 and stooping and looking in, he 
seeth the linen cloths lying; yet 

6 entered he not in. Simon Peter 
therefore also cometh, following 
him, and entered into the tomb; 
and he beholdeth the linen cloths 

7 lying, and the napkin, that was 
upon his head, not lying with the 
linen cloths, but rolled up in a 

8 place by itself. Then entered in 
therefore the other disciple also, 
which came first to the tomb, and 

9 he saw, and believed. For as yet 
they knew not the scripture, that 
he must rise again from the dead. 

10 So the disciples went away again 
unto their own home. 

1 Some ancient authorities omit from the tomb. * Some ancient authorities omit verse 12. * Or, 
departed, wondering with himself. 

Five appearances are given as occurring on the day of his resurrection , 
and five subsequently during the forty days . The five appearances on 
this day were {1) to Mary Magdalene {John and Mark); {2) to other 
women {Matthew); {8) to the two going to Emmaus; {4) to Simon Peter 
{Luke 24:84); {5) to ten apostles and others. 

§ 173. THE APPEARANCE OF JESUS TO MARY MAGDA¬ 
LENE AND THE MESSAGE TO THE DISCIPLES 
Jerusalem. The first day of the week (Sunday) 

John 20:11-18 

11 But Mary was standing without 
at the tomb weeping: so, as she 


9 and returned tfrom the tomb, and 
told all these things to the eleven, 

10 and to all the rest. Now they 
were Mary Magdalene, and Joan¬ 
na, and Mary the mother of James: 
and the other women with them 
told these things unto the apostles. 

11 And these words appeared in their 
sight as idle talk; and they dis¬ 
believed them. 

12 2 But Peter arose, and ran into the 
tomb; and stooping and looking 
in, he seeth the linen clothes by 
themselves; and he departed to 
his home, wondering at that which 
was come to pass. 


242 





RESURRECTION, APPEARANCES , AND ASCENSION §174 


Mark 16:9-11 


9 a Now when he was risen early 
on the first day of the week, he ap¬ 
peared first to Mary Magdalene, 
from whom he had cast out seven 
2 devils. 


10 She went and told them that 
had been with him, as they 
mourned and wept. 


John 20:11-18 

wept, she stooped and looked into 

12 the tomb; and she beholdeth two 
angels in white sitting, one at the 
head, and one at the feet, where 

13 the body of Jesus had lain. And 
they say unto her, Woman, why 
weepest thou? She saith unto 
them, Because they have taken 
away my Lord, and I know not 

14 where they have laid him. When 
she had thus said, she turned her¬ 
self back, and beholdeth Jesus 
standing, and knew not that it 

15 was Jesus. Jesus saith unto her, 
Woman, why weepest thou? whom 
seekest thou? She, supposing him 
to be the gardener, saith unto him, 
Sir, if thou hast borne him hence, 
tell me where thou hast laid him, 

16 and I will take him away. Jesus 
saith unto her, Mary. She turneth 
herself, and saith unto him in He¬ 
brew, Rabboni; which is to say, 

17 3 Master. Jesus saith to her, Touch 
me not; for I am not yet ascended 
unto the Father: but go unto my 
brethren, and say to them, I ascend 
unto my Father and your Father, 

18 and my God and your God. Mary 
Magdalene cometh and telleth the 
disciples, I have seen the Lord; 
and how that he had said these 
things unto her. 


11 And 

they, when they heard that he 
was alive, and had been seen of 
her, disbelieved. 

i The two oldest manuscripts, and some other authorities, omit from ver. 9 to the end. Some 
other authorities have a different ending to the Gospel. a Gr. demons. 3 Or, Teacher. * Or, Take 
hold not on me. 


§174. THE APPEARANCE OF JESUS TO THE OTHER 

WOMEN 

Jerusalem. Sunday the first day of the week 
Matt. 28:9-10 

9 And behold, Jesus met them, saying, All hail. And they came and 
10 took hold of his feet, and worshipped him. Then saith Jesus unto them, 
Fear not: go tell my brethren that they depart into Galilee, and there 
shall they see me. 




§175 RESURRECTION, APPEARANCES, AND ASCENSION 


§ 175. SOME OF THE GUARD REPORT TO THE JEWISH 

RULERS 

Matt 28:11-15 

11 Now while they were going, behold, some of the guard came into the 
city, and told unto the chief priests all the things that were come to pass. 

12 And when they were assembled with the elders, and had taken counsel, 

13 they gave large money unto the soldiers, saying, Say ye, His disciples 

14 came by night, and stole him away while we slept. And if this x come to 

15 the governor’s ears, we will persuade him, and rid you of care. So they 
took the money, and did as they were taught: and this saying was spread 
abroad among the Jews, and continueth until this day. 

1 Or, come to a hearing before the governor. 


§ 176. THE APPEARANCE TO TWO DISCIPLES (CLEOPHAS 
AND ANOTHER) ON THE WAY TO EMMAUS 


Sunday afternoon 


Luke 24:13-32 

13 And behold, two of them were 
going that very day to a village 
named Emmaus, which was three¬ 
score furlongs from Jerusalem. 

14 And they communed with each 
other of all these things which 

15 had happened. And it came to 
pass, while they communed and 
questioned together, 

16 that Jesus himself drew near, and went with them. But their eyes 

17 were holden that they should not know him. And he said unto them, 
1 What communications are these that ye have one with another, as 

18 ye walk? And they stood still, looking sad. And one of them, named 
Cleopas, answering said unto him, 2 Dost thou alone sojourn in Jeru¬ 
salem and not know the things which are come to pass there in 

19 these days? And he said unto them, What things? And they said 
unto him, The things concerning Jesus of Nazareth, which was a 
prophet mighty in deed and word before God and all the people: and 

20 how the chief priests and our rulers delivered him up to be condemned to 

21 death, and crucified him. But we hoped that it was he which should 
redeem Israel. Yea and beside all this, it is now the third day since 

22 these things came to pass. Moreover certain women of our company 

23 amazed us, having been early at the tomb; and when they found not his 
body, they came, saying, that they had also seen a vision of angels, which 

24 said that he was alive. And certain of them that were with us went to 
the tomb, and found it even so as the women had said: but him they saw 

25 not. And he said unto them, 0 foolish men, and slow of heart to believe 

26 3 in all that the prophets have spoken! Behoved it not the Christ to suffer 

27 these things, and to enter into his glory? And beginning from Moses 
and from all the prophets, he interpreted to them in all the scriptures 

244 


Mark 16:12, 13 

12 And after these things he was 
manifested in another form unto 
two of them, as they walked on 

13 their way into the country. And 
they went away and told it unto 
the rest: neither believed they 
them. 




RESURRECTION , APPEARANCES , AND ASCENSION §178 


Luke 24:13-32 

28 the things concerning himself. And they drew nigh unto the village, 
whither they were going: and he made as though he would go further. 

29 And they constrained him, saying, Abide with us: for it is toward evening, 
and the day is now far spent. And he went in to abide with them. 

30 And it came to pass, when he had sat down with them to meat, he took 

31 the 4 bread, and blessed it, and brake, and gave to them. And their eyes 
were opened, and they knew him; and he vanished out of their sight. 

32 And they said one to another, Was not our heart burning within us, 
while he spake to us in the way, while he opened to us the scriptures? 

1 Gr. What words are these that ye exchange one with anothert 2 Or, Dost thou sojourn alone in 
Jerusalem, and knowest thou not the things. 3 Or, after. 4 Or, loaf. 


§ 177. THE REPORT OF THE TWO DISCIPLES AND THE 
NEWS OF THE APPEARANCE TO SIMON PETER 


Jerusalem. Sunday evening 


Luke 24:33-35 

33 And they rose up that very hour, and returned 
to Jerusalem, and found the eleven gathered 
together, and them that were with them, 

34 saying, The Lord is risen indeed, and hath ap- 

35 peared to Simon. And they rehearsed the 
things that happened in the way, and how he 
was known of them in the breaking of the 
bread. 


1 Cor. 15:5 


5 and that he 

appeared to Cephas. 


§178. THE APPEARANCE TO THE ASTONISHED DIS¬ 
CIPLES (THOMAS ABSENT) WITH A COMMISSION 
AND THEIR FAILURE TO CONVINCE THOMAS 

Jerusalem. Sunday evening 


Mark 16:14 


Luke 24:36-43 


14 And afterward he 
was manifested unto 
the eleven themselves 
as they sat at meat; 


36 And as they spake 
these things, he him¬ 
self stood in the midst 
of them, *and saith 
unto them, Peace be 

37 unto you. But they 
were terrified and af¬ 
frighted, and sup¬ 
posed that they 
beheld a spirit. 

245 


John 20:19-25 
19 When therefore it 
was evening, on that 
day, the first day of 
the week, and when 
the doors were shut 
where the disciples 
were, for fear of the 
Jews, Jesus came and 
stood in the midst, 
and saith unto them, 
Peace be unto you. 







§178 RESURRECTION, APPEARANCES, AND ASCENSION 


Mark 16:14 


Luke 24:36-43 


John 20:19-25 


and he up¬ 
braided them with 
their unbelief and 
hardness of heart, be¬ 
cause they believed 
not them which had 
seen him after he was 
risen. 


38 And he said unto 
them, Why are ye 
troubled? and where¬ 
fore do reasonings 
arise in your heart? 

39 See my hands and 
my feet, that it is I 
myself; handle me, 
and see; for a spirit 
hath not flesh and 
bones, as ye behold 

40 me having. 2 And 
when he had said 
this, he shewed them 
his hands and his feet. 

41 And while they still 
disbelieved for joy, 
and wondered, he said 
unto them. Have ye 
here anything to eat? 

42 And they gave him a 
piece of a broiled fish 3 . 

43 And he took it, and 
did eat before them. 


20 And when he had 
said this, he shewed 
unto them his hands 
and his side. 


The dis¬ 
ciples therefore were 
glad, when they saw 

21 the Lord. Jesus therefore said to them again, Peace be unto you: as 

22 the Father hath sent me, even so send I you. And when he had said 
this, he breathed on them, and saith unto them, Receive ye the 4 Holy 

23 Ghost: whosoever sins ye forgive, they are forgiven unto them; whosoever 
sins ye retain, they are retained.* 

24 But Thomas, one of the twelve, called 6 Didymus, was not with them 

25 when Jesus came. The other disciples therefore said unto him, We 
have seen the Lord. But he said unto them, Except I shall see in his 
hands the print of the nails, and put my finger into the print of the nails 
and put my hand into his side, I will not believe. 


1 Some ancient authorities omit and saith unto them, Peace be unto you. 1 Some ancient authori¬ 
ties omit ver. 40. s Many ancient authorities add and a honeycomb. * Or, Holy Spirit. 6 That is. 
Twin. 


* Of our Lord’s final commissions to the apostles and others (Luke 24:33), this is the first. See 
a second in § 181, and a third in § 183. 

246 







RESURRECTION, APPEARANCES , AND ASCENSION § 180 


§ 179. THE APPEARANCE TO THE DISCIPLES THE NEXT 
SUNDAY NIGHT AND THE CONVINCING OF 
THOMAS 

Jerusalem 


John 20:26-31 

26 And after eight days again his 
disciples were within, and Thomas 
with them. Jesus cometh, the 
doors being shut, and stood in the 
midst, and said, Peace be unto you. 

27 Then saith he to Thomas, Reach 
hither thy finger, and see my 
hands; and reach hither thy hand, 
and put it into my side: and be not 

28 faithless, but believing. Thomas 
answered and said unto him, My 

29 Lord and my God. Jesus saith 
unto him, Because thou hast seen 
me, Thou hast believed: blessed 
are they that have not seen, and 
yet have believed. 

30 Many other signs therefore did 
Jesus in the presence of the dis¬ 
ciples, which are not written in 

31 this book: but these are written, 
that ye may believe that Jesus is 
the Christ, the Son of God; and 
That believing ye may have life 
in his name. 


1 Cor. 15:5. 

5 [and that he appeared to Cephas;] 
then to the twelve; 


1 Or, hast thou believedt 


§ 180. THE APPEARANCE TO SEVEN DISCIPLES BESIDE 
THE SEA OF GALILEE.* THE MIRACULOUS 
DRAUGHT OF FISHES 

John 21 

1 After these things Jesus manifested himself again to the disciples at the 

2 sea of Tiberias; and he manifested himself on this wise. There were 
together Simon Peter, and Thomas called ^idymus, and Nathanael of 
Cana in Galilee, and the sons of Zebedee, and two other of his disciples. 

3 Simon Peter saith unto them, I go a fishing. They say unto him, We also 
come with thee. They went forth, and entered into the boat; and that 

4 night they took nothing. But when day was now breaking, Jesus stood 

5 on the beach; howbeit the disciples knew not that it was Jesus. Jesus 


* The precise date of this sixth appearance is not known except that it was after that on the 
Resurrection Day and before the Ascension. 

247 






§180 RESURRECTION , APPEARANCES, AND ASCENSION 


John 21 

6 therefore said unto them, Children, have ye aught to eat? They answered 
him, No. And he said unto them, Cast the net on the right side of the 
boat, and ye shall find. They cast therefore, and now they were not 

7 able to draw it for the multitude of fishes. That disciple therefore whom 
Jesus loved saith unto Peter, It is the Lord. So when Simon Peter heard 
that it was the Lord, he girt his coat about him (for he was naked), and 

8 cast himself into the sea. But the other disciples came in the little boat 
(for they were not far from the land, but about two hundred cubits off), 

9 dragging the net full of fishes. So when they got out upon the land, they 

10 see 2 a fire of coals there, and S fish laid thereon, and 4 bread. Jesus saith 

11 unto them, Bring of the fish which ye have now taken. Simon Peter 
therefore went 6 up, and drew the net to land, full of great fishes, a hundred 
and fifty and three: and for all there were so many, the net was not rent. 

12 Jesus saith unto them, Come and break your fast. And none of the dis¬ 
ciples durst inquire of him, Who art thou? knowing that it was the Lord. 

13 Jesus cometh, and taketh the 6 bread, and giveth them, and the fish like- 

14 wise. This is now the third time that Jesus was manifested to the dis¬ 
ciples, after he was risen from the dead. 

15 So when they had broken their fast, Jesus saith to Simon Peter, Simon, 
son of 7 John, 8 lovest thou me more than these?. He saith unto him, 
Yea, Lord; thou knowest that I dove thee. He saith unto him, Feed my 

16 lambs. He saith to him again a second time, Simon, son of 7 John, 8 lovest 
thou me? He saith unto him, Yea, Lord; thou knowest that I 9 love thee. 

17 He saith unto him, Tend my sheep. He saith unto him the third time, 
Simon, son of 7 John, dovest thou me? Peter was grieved because he said 
unto him the third time, 9 Lovest thou me? And he said unto him, Lord, 
thou knowest all things; thou 10 knowest that I dove thee. Jesus saith 

18 unto him, Feed my sheep. Verily, verily, I say unto thee, When thou 
wast young, thou girdedst thyself, and walkedst whither thou wouldest: 
but when thou shalt be old, thou shalt stretch forth thy hands, and another 

19 shall gird thee, and carry thee whither thou wouldest not. Now this he 
spake, signifying by what manner of death he should glorify God. And 

20 when he had spoken this, he saith unto him, Follow me. Peter, turning 
about, seeth the disciple whom Jesus loved following; which also leaned 
back on his breast at the supper, and said, Lord, who is he that betrayeth 

21 thee? Peter therefore seeing him saith to Jesus, Lord, n and what shall 

22 this man do? Jesus saith unto him, If I will that he tarry till I come, 

23 what is that to thee? follow thou me. This saying therefore went forth 
among the brethren, that that disciple should not die: yet Jesus said not 
unto him, that he should not die; but, If I will that he tarry till I come, 
what is that to thee? 

24 This is the disciple which beareth witness of these things, and wrote 
these things: and we know that his witness is true. 

25 And there are also many other things which Jesus did, the which if 
they should be written every one, I suppose that even the word itself 
would not contain the books that should be written. 

1 That is, Twin. 2 Gr. a fire of charcoal. 3 Or, a fish. * Or, a loaf. 3 Or, aboard. «Or, loaf. 

7 Gr. Joanes. See ch. 1:42. 8 , 9 Love in these places represents two different Greek words. 10 Or, 

perceivest. 11 Gr. and this man, what? 


248 




RESURRECTION , APPEARANCES, AND ASCENSION § 181 


§ 181. THE APPEARANCE TO ABOVE FIVE HUNDRED* ON 
AN APPOINTED MOUNTAIN IN GALILEE, AND 
A COMMISSION GIVEN 


Mark 16:15-18 


15 And he said unto 
them, Go ye into all 
the world, and preach 
the gospel to the 
whole creation. 


16 He that 
believed and is bap¬ 
tized shall be saved: 
but he that disbe- 
lieveth shall be con- 

17 demned. And these 
signs shall follow 
them that believe: 
in my name shall 
they cast out 3 devils; 
they shall speak with 

18 4 new tongues; they 
shall take up ser¬ 
pents, and if they 
drink any deadly 
thing, it shall in no 


Matt. 28:16-20 

16 But the eleven dis¬ 
ciples went into Gali¬ 
lee, unto the moun¬ 
tain, where Jesus had 

17 appointed them. And 
when they saw him, 
they worshipped him: 
but some doubted. 

18 And Jesus came to 
them and spake unto 
them, saying, All au¬ 
thority hath been 
given unto me in 
heaven and on earth. 

19 Go ye therefore, and 
make disciples of all 
the nations, baptizing 
them into the name 
of the Father and of 
the Son and of the 
Holy Ghost: teaching 

20 them to observe all 
things whatsoever I 
commanded you: 


1 Cor. 15:6 


6 then he appeared to 
above five hundred 
brethren at once, of 
whom the greater 
part remain until 
now, but some are 
fallen asleep: 


* The meeting attended by so large a number as stated by Paul was most probably that which 
Jesus had appointed (Matt. 28:16), and it could be held on an appointed mountain without at¬ 
tracting the attention of unbelievers. — The Commission in Mark may perhaps be reckoned the 
same as Matthew’s here. A third Commission is given by Luke in § 183. This is what is called 
by many the Great Commission. 


249 







§182 RESURRECTION, APPEARANCES, AND ASCENSION 


Mark 16:15-18 

Matt. 28:16-20 


wise hurt them; they 
shall lay hands on 
the sick, and they 



shall recover. 

and lo, I am 



with you ! alway, even 
unto 2 the end of the 
world. 



1 Gr. all the days. J Or, the consummation of the age. 3 Gr. demons. 4 Some ancient authorities 
omit new. 


§ 182. THE APPEARANCE TO JAMES THE BROTHER OF 

JESUS 

1 Cor. 15:7 

7 Then he appeared 
to James; then to all 
the apostles. 

§183. THE APPEARANCE TO THE DISCIPLES WITH 
ANOTHER COMMISSION 

Jerusalem 


Luke 24:4449 

44 And he said unto them, These 
are my words which I spake unto 
you, while I was yet with you, 
how that all things must needs be 
fulfilled, which are written in the 
law of Moses, and the prophets, 
and the psalms, concerning me. 

45 Then opened he their mind, that 
they might understand the scrip- 

46 tures; and he said unto them, 
Thus it is written [see Hos. 6:2], 
that the Christ should suffer, and 
rise again from the dead the third 

47 day; and that repentance x and re¬ 
mission of sins should be preached 
in his name unto all 2 nations, be- 

48 ginning from Jerusalem. Ye are 

49 witnesses of these things. And 
behold, I send forth the promise 
of my Father upon you: but tarry 
ye in the city, until ye be clothed 
with power from on high. 


Acts 1:3-8 

3 to whom he also 3 shewed himself 
alive after his passion by many 
proofs, appearing unto them by 
the space of forty days, and speak¬ 
ing the things concerning the 

4 kingdom of God: and 4 being as¬ 
sembled together with them he 
charged them not to depart from 
Jerusalem, but to wait for the 
promise of the Father, which, 
said he, ye heard from me: for 

5 John indeed baptized with water; 
but ye shall be baptized 6 with the 
Holy Ghost not many days hence. 

6 They therefore, when they were 
come together, asked him, saying, 
Lord, dost thou at this time re¬ 
store the kingdom to Israel? 

7 And he said unto them, It is not 
for you to know times or seasons, 
which the Father hath 6 set within 

8 his own authority. But ye shall 
receive power, when the Holy 


250 








RESURRECTION, APPEARANCES , AND ASCENSION §184 


Acts 1:3-8 

Ghost is come upon you: and ye 
shall be my witnesses both in 
Jerusalem, and in all Judea and 
Samaria, and unto the uttermost 
part of the earth. 

1 Some ancient authorities read unto. * Or, nations. Beginning from, Jerusalem, ye are wit¬ 
nesses. * Gr. ■presented. 4 Or, eating with them. 6 Or, in. « Or, appointed by. 


§184. THE LAST APPEARANCE AND 
On Olivet between Jerusalem and 
Mark 16:19, 20 


19 So then the Lord 
Jesus, after he had 
spoken unto them, 
was received up into 
heaven, 


Luke 24:50-53 

50 And he led them 
out until they were 
over against Bethany, 
and he lifted up his 
hands, and blessed 

51 them. And it came 
to pass, while he 
blessed them, he 
parted from them, 
J and was carried up 
into heaven. 


and sat 
down at the right 
hand of God. 


52 And they 
^worshipped him, and 
returned to Jerusalem 
with great joy: and 

53 were continually in 

251 


THE ASCENSION 

Bethany 

Acts 1:9-12 


9 And when he had 
said these things, as 
they were looking, 
he was taken up; 

and 

a cloud received him 
out of their sight. 


10 Ana while they were 
looking stedfastly 
into heaven as he 
went, behold two men 
stood by them in 

11 white apparel; which 
also said, Ye men of 
Galilee, why stand ye 
looking into heaven? 
this Jesus, which was 
received up from you 
into heaven, shall so 
come in like manner 
as ye beheld him go¬ 
ing into heaven. 


12 Then returned they 
unto Jerusalem. 






§184 RESURRECTION, APPEARANCES, AND ASCENSION 


Mark 16:19-20 

20 And they went 
forth, and preached 
everywhere, the Lord 
working with them, 
and confirming the 
word by the signs 
that followed. Ameij^ 

Luke 24:50-53 
the temple, blessing 

God. 


1 Some ancient authorities omit and was carried up into heaven. 2 Some ancient authorities 
omit worshipped him, and. 


252 






EXPLANATORY NOTES ON POINTS OF SPECIAL 
DIFFICULTY IN THE HARMONY 


1. About Harmonies of the Gospels 

We do not know how soon an effort was made to combine in one book 
the several portrayals of the life of Jesus. Luke in his Gospel (1 :l-4) makes 
a selection of the material and incorporates data from different sources, but 
with the stamp of his own arrangement and style. He followed, in the main, 
the order of Mark’s Gospel, as is easily seen. But this method is not what 
is meant by a harmony of the Gospels, for the result is a selection from all 
sorts of material (oral and written), monographs and longer treatises. 

The first known harmony is Tatian’s Diatessaron ( dia tessaron, by four) 
in the second century (about 160 a.d.) in the Syriac tongue. It was long 
lost, but an Arabic translation has been found and an English rendering 
appeared in 1894 by J. Hamlyn Hill. It is plain that Tatian has blended 
into one narrative our Four Gospels with a certain amount of freedom as is 
shown by Hobson’s The Diatessaron of Tatian and the Synoptic Problem (1904). 
There have been modern attempts also to combine into one story the records 
of the Four Gospels. There is a superficial advantage in such an effort in the 
freedom from variations in the accounts, but the loss is too great for such an 
arbitrary gain. The word harmony calls for such an arrangement, but it is 
not the method of the best modern harmonies which preserve the differences 
in material and style just as they are in the Four Gospels. 

In the third century Ammonius arranged the Gospels in four parallel 
columns (the Sections of Ammonius). This was an attempt to give a con¬ 
spectus of the material in the Gospels side by side. In the fourth century 
Eusebius with his Canons and Sections enabled the reader to see at a glance 
the parallel passages in the Gospels. The ancients took a keen interest in 
this form of study of the Gospels, as Augustine shows. 

Of modem harmonies that by Edward Robinson has had the most influ¬ 
ence. The edition in English appeared in 1845, that in Greek in 1846. 
Riddle revised Robinson’s Harmony in 1889. There were many others that 
employed the Authorized Version, like Clark’s, and that divided the life of 
Christ according to the feasts. 

Broadus (June, 1893) followed Waddy (1887) in the use of the Canterbury 
Revision, but was the first to break away from the division by feasts and to 

253 


NOTES ON SPECIAL POINTS 


show the historical development in the life of Jesus. Stevens and Burton 
followed (December, 1893) Broadus within six months and, like him, used 
the Canterbury Revision and had an independent division of the life of 
Christ to show the historical unfolding of the events. These two harmonies 
have held the field for nearly thirty years for students of the English Gospels. 
In 1903 Kerr issued one in the American Standard Version and James one in 
the Canterbury Revision (1901). 

Harmonies of the Gospels in the Greek continued to appear, like Tischen- 
dorfs (1851, new edition 1891), Wright’s A Synopsis of the Gospels in Greek 
(1903), Huck’s Synopse der drei ersten Evangelien (1892, English translation 
in 1907), Campbell’s First Three Gospels in Greek (1899), A Harmony of the 
Synoptic Gospels in Greek by Burton and Goodspeed (1920). 

The progress in synoptic criticism emphasized the difference in subject 
matter and style between the Synoptic Gospels and the Fourth Gospel as 
appears in the works of Huck, Campbell, and Burton and Goodspeed that 
give only the Synoptic Gospels. Burton and Goodspeed have also an Eng¬ 
lish work, A Harmony of the Synoptic Gospels for Historical and Critical 
Study (1917). In 1917 Sharman {Records of the Life of Jesus) gives first a 
harmony of the Synoptic Gospels with references to the Fourth Gospel and 
then an outline of the Fourth Gospel with references to the Synoptic 
Gospels. 

Once more in 1919 Van Kirk produced The Source Book of the Life of Christ 
which is only a partial harmony, for the parables and speeches of Jesus are 
only referred to, not quoted. But he endeavored to show the results of 
Gospel criticism in the text of the book. There is much useful material here 
for a harmony, but it is not. a real harmony that can be used for the full story 
of the life of Jesus. Van Kirk, however, is the first writer to place Mark in 
the first column instead of Matthew. I had already done it in my outline 
before I saw Van Kirk’s book, but his was published first. It is an immense 
improvement to put Mark first. The student thus see sthat the arrange¬ 
ment of the material is not arbitrary and whimsical, but orderly and natural. 
Both Matthew and Luke follow Mark’s order except in the first part of 
Matthew where he is topical in the main. John supplements the Synoptic 
Gospels, particularly in the Judean (Jerusalem) Ministry. 

Slowly, therefore, progress has been made in the harmonies of the Gospels. 
But the modern student is able to reproduce the fife and words of Jesus as 
has not been possible since the first century. It is a fourfold portrait of Christ 
that we get, but the whole is infinitely richer than the picture given by any 
one of the Four Gospels. The present Harmony aims to put the student in 
touch with the results of modern scholarly research and to focus attention 
on the actual story in the Gospels themselves. One may have his own 
opinion of the Fourth Gospel, but it is needed in a harmony for completeness. 

254 



NOTES ON SPECIAL POINTS 


2. Synoptic Criticism 

The criticism of the synoptic gospels has been able to reach a broad general 
conclusion that is likely to stand the test of time. The reason for this happy 
solution lies in the fact that the processes and results can be tested. It is not 
mere subjective speculation. Any one who knows how to weigh evidence 
can compare Mark, Matthew, and Luke in the English, and still better in the 
Greek. The pages of the present harmony offer proof enough. It is plain 
as a pikestaff that both our Matthew and Luke used practically all of Mark 
and followed his general order of events. For this reason Mark has been 
placed first on the pages where this Gospel appears at all. But another 
thing is equally clear and that is that both Matthew and Luke had another 
source in common because they each give practically identical matter for 
much that is not in Mark at all. This second common source for Matthew 
and Luke has been called Logia because it is chiefly discourses. It is some¬ 
times referred to as “Q”, the first letter of the German word Quelle (source). 
Unfortunately we do not have the whole of the Logia (Q) before us as in the 
case of Mark, though we probably do not possess the original ending of Mark 
in 16:9-20. But we can at least reproduce what is preserved. Still, just as 
sometimes either Matthew or Luke made use of Mark, so in the case of the 
Logia that is probably true. Hence we cannot tell the precise limits of the 
Logia. Besides, a small part of Mark is not employed by either Matthew or 
Luke and that may be true of the Logia. But the fact of these two sources for 
Matthew and Luke seems to be proven. 

But there are various other points to be observed. One is that both 
Matthew and Luke may have had various other sources. Luke tells us 
(Luke 1:1^) that he made use of “ many ” such sources, both oral and written. 
And a large part of Luke does not appear in the other gospels or at least similar 
events and sayings occur in different environments and times. Hence our 
solid conclusion must allow freedom and flexibility to the writers in various 
ways. We can see for ourselves how Matthew and Luke handled both 
Mark and the Logia, each in his own way and with individual touches of 
style and purpose. 

One other matter calls for attention. Papias is quoted by Eusebius as 
saying that Matthew wrote in Hebrew (or Aramaic) whereas our present 
Matthew is in Greek. It is now commonly held that the real Matthew (Levi) 
wrote the Logia first in Aramaic and that either he or some one else used that 
with Mark and other sources for our present Gospel of Matthew. 

It should be added also that there is a considerable body of evidence for 
the view that Mark wrote under the influence of Simon Peter and preserves 
the vividness and freshness of Peter’s own style as an eyewitness. 

One other result has come. It is increasingly admitted that the Logia was 

255 



NOTES ON SPECIAL POINTS 


very early, before 50 a.d., and Mark likewise if Luke wrote the Acts while 
Paul was still alive. Luke’s Gospel comes (Acts 1:1) before the Acts. The 
date of Acts is still in dispute, but the early date (about a.d. 63) is gaining 
support constantly. The upshot of these centuries of synoptic criticism has 
brought into sharp outline the facts that now stand out with reasonable 
clearness. There are many points in dispute still, but we at least know how 
the synoptic gospels were written, and are reasonably certain of the dates 
and the authors. 

There are many good books on the subject, like Hawkin’s Horae Synopticae 
(second edition), Sanday’s Oxford Studies in the Synoptic Problem , Harnack’s 
Sayings of Jesus and his Date of the Synoptic Gospels and Acts. My own views 
appear in my Commentary on Matthew (Bible for Home and School), Studies 
in Mark’s Gospel, and Luke the Historian in the Light of Research. 

8. The Authorship of the Fourth Gospel 

It has come to pass that one has to defend the use of the Fourth Gospel on 
a par with the Synoptic Gospels. The Johannine problem is an old one and a 
difficult one. It cannot be said that modern scholarship has come to a clear 
result here, as is true of the Synoptic Gospels. As a matter of fact, the battle 
still rages vigorously. There are powerful arguments on both sides. A mere 
sketch of the real situation is all that can be attempted here. 

The Gospel and the Epistles are in the same style and can be confidently 
affirmed to be by the same author. The Apocalypse has some striking 
peculiarities of its own. There are likenesses in vocabulary and idiom beyond 
a doubt of a subtle nature, but the grammatical irregularities in the Book of 
Revelation have long been a puzzle to those who hold to the Johannine 
authorship. A full discussion of these grammatical details can be found in 
the leading commentaries on the Apocalypse. A brief survey is given in my 
Grammar of the Greek New Testament in the Light of Historical Research. The 
facts are undisputed and have a most interesting parallel in the papyri frag¬ 
ments of some of the less educated writers of the KoinS as one can see for 
himself in Milligan’s Greek Papyri or hi any other collection. 

There are two solutions of the problem with two alternatives in each 
instance. There are those who roundly assert that the same man could not 
have written both the Gospel and the Apocalypse. Some of these affirm that 
the Apostle John wrote the Apocalypse but not the Gospel. Certainly a 
“ John” wrote the Revelation or claimed it at any rate. Others of this group 
hold that an inferential Presbyter John (not “the elder” in 2 and 3 John) 
supposed to be meant by Papias wrote the Apocalypse while some one else 
wrote the Gospel whether the Apostle John or not. 

But a considerabe body of scholars still hold that the same man wrote both 
the Gospel and the Apocalypse, but a different explanation is offered by two 

256 



NOTES ON SPECIAL POINTS 


groups. One class of writers affirm that John wrote the Apocalypse first 
before he had come to be at home in the Greek idiom as we see it in the Gospel 
and the Epistles. We know that John and Peter were fishermen and were 
not considered men of literary training by the Sanhedrin (Acts 4:14). This 
explanation is sufficient but for the further fact that the early date of the 
Apocalypse (about 70 a.d.) is not now so generally held to be true. The 
later or Domitianic date as given by Irenseus seems pretty clearly to be 
correct. So the other group suggest that the books may belong substantially 
to the same period (the Domitianic date) and that the explanation of the 
grammatical infelicities in the Apocalypse may be due to the fact that John 
being on the Isle of Patmos when he wrote did not have the benefit of friends 
in Ephesus who apparently read the Gospel (John 21:24-25). Besides, the 
excited state of John’s mind because of the visions may have added to the 
number of the solecisms in the Apocalypse. This view I personally hold as 
probable. The unity of both Gospel and Apocalypse is denied by some. 

So the matter stands as between the Gospel and the Apocalypse. But 
the Fourth Gospel has difficulties of its own. These relate in part to the book 
in itself. It is true there is a great similarity in language and style between 
the narrative parts of the book and the discourses of Jesus. It is affirmed 
that the writer has colored the speeches of Jesus with his own style or even 
made up the dialogues so that they are without historical value or at least 
on a much lower plane than the Synoptic Gospels as objective history. There 
is something in this point, but one must remember that the Synoptic Gospels 
vary in their manner of reporting the speeches of Jesus and aim to give the 
substance rather than the precise words of the Master in all instances. It 
is at most a matter of degree. There is a Johannine type of thought and 
phrase beyond a doubt, but curiously enough we have a paragraph in Matthew 
11:24-31 and Luke 10:21-23 that is precisely like the Johannine specimens, 
written long before the Fourth Gospel. One must remember the versatility 
of Jesus, who could not be retained in any one style or mold. But there are 
those who admit the Johannine authorship of the Gospel and yet who refuse 
to put it on the same plane as the Synoptic Gospels. Every one must decide 
for himself on this point. For myself I see too much of Christ in the Fourth 
Gospel in the most realistic and dramatic form to be mere invention. We 
can enlarge our conception of Christ to make room for the Fourth Gospel. 

But even so it is urged that the Beloved Disciple cannot be the Apostle 
John. If not, then the Fourth Gospel ignores the Apostle John,—a very 
curious situation. It is a long story for which one must go to the able books 
in defense of the Johannine authorship by Ezra Abbott, James Drummond, 
W. Sanday, Luthardt, Watkins apd many others. The ablest modern 
attacks are made by Bacon and Wendt and Schmiedel. My own view is given 
in my The Divinity of Christ in the Gospel of John. 

257 



NOTES ON SPECIAL POINTS 


4. The Jesus of History 

It is not long since the cry of “Back to Christ” was raised and away from 
Paul and John. Soon this cry was changed to an appeal to the Jesus of 
History in opposition to the Christ of Theology. So we had the “Jesus or 
Christ” controversy (see the Hibbert Journal Supplement for 1909). It was 
gravely affirmed by some that Paul had created the Christ of Christianity 
and had permanently altered the simple program of Jesus for a social King¬ 
dom and had turned it into a great ecclesiastical system with speculative 
Christological interpretations quite beyond the range of the vision of the 
Jesus of the Synoptic Gospels. It was admitted that the Fourth Gospel, the 
Apocalypse, and the Epistles all gave the Pauline view. 

To the Synoptic Gospels, therefore, we all went. But the Christ of Paul 
and of John is in the Synoptic Gospels. In all essentials the picture is the 
same in Luke as in John and Paul. The shading is different, but Jesus in 
Luke is the Son of God as well as the Son of Man (see my Luke the Historian 
in the Light of Research). It was admitted that Matthew gives the picture 
of Jesus as the Jewish Messiah. Mark reflects Peter’s conception of Jesus 
and gives Jesus as Lord and Christ (see my Studies in Mark’s Gospel). And 
Q (the Logia), the earliest document that we have for the life of Christ and 
almost contemporary with the time of Christ, gives the same essential features 
of Jesus as the Son of Man and Son of God (see my article The Christ of the 
Logia in the Contemporary Review for August, 1919). The sober results 
of modern critical research show the same figure in the very earliest docu¬ 
ments that we possess (Q and Mark’s Gospel). The Christ of Paul and of 
John walks as the Jesus of History in the Synoptic Gospels. We do know 
the earthly life of Jesus much more distinctly and the research of centuries 
has had a blessed outcome in the enrichment of our knowledge. Matthew 
and Luke are the first critics of the sources for the life of Jesus. We see 
how they made use of Mark, the Logia, and other documents. The Fourth 
Gospel comes last with knowledge of the Synoptic Gospels. 

There are, to be sure, a few men who even deny that Jesus ever lived at all. 
That was the next step; but this absurdity has met complete refutation. 
The Christ of faith is the Christ of fact. There is no getting away from the 
fact of Christ, the chief fact of all the ages, the centre of all history, the hope 
of the ages. Jesus Christ we can still call him, our Lord and Saviour, and he 
never made such an appeal to men as he does today in the full blaze of modem 
historical research. Men are just beginning to take his words to heart in all 
the spheres of human life. The one hope of a new world of righteousness 
lies precisely in the program of Jesus Christ for the life of the individual in his 
private affairs, in his family relations, in his business and social dealings, in 
his political ideals and conduct. And nations must also follow the leadership 
of Jesus the supreme Teacher of the race. 

258 



NOTES ON SPECIAL POINTS 


The purpose of a harmony is not to teach theology, but to make available 
for men of any faith the facts in the Gospels concerning Jesus of Nazareth. 
Each interprets these facts and teachings as he sees the light. We can all 
acknowledge our debt to modern scholarship for the tremendous contribu¬ 
tions made to a richer understanding of the environment into which Jesus 
came and to a juster appreciation of the real significance of his person and 
his message. The Gospels are still the most fascinating books in the world 
for sheer simplicity and beauty. One can first trace the picture of Jesus 
in the Logia, then in Mark, in Matthew, in Luke, in John. To these he 
can add the pictures of Christ in the Acts, the Epistles, the Apocalypse. 

5. The Two Genealogies of Christ 

Sceptics of all ages, from Porphyry and Celsus to Strauss, have urged 
the impossibility of reconciling the difficulties in the two accounts of the 
descent of Jesus. Even Alford says it is impossible to reconcile them. But 
certainly several possible explanations have been suggested. The chief 
difficulties will be discussed. 

1. In Matthew’s fist several discrepancies are pointed out. 

(o) It is objected that Matthew is mistaken in making three sets of four¬ 
teen each. There are only forty-one names, and this would leave one set 
with only thirteen. But does Matthew say he has mentioned forty-two 
names? He does say (1:17) that there are three sets of fourteen and divides 
them for us himself: “So all the generations from Abraham unto David are 
fourteen generations; and from David unto the carrying away to Babylon 
fourteen generations; and from the carrying away to Babylon unto the Christ 
fourteen generations.” The points of division are David and the captivity; 
in the one case a man, in the other an event. He counts David in each of the 
first two sets, although Jechoniah is counted only once. David was the 
connecting fink between the patriarchal line and the royal line. But he does 
not say “from David to Jechoniah,” but “from David to the carrying away 
unto Babylon,” and Josiah is the last name he counts before that event. 
And so the first name after this same event is Jechoniah. Thus Matthew 
deliberately counts David in two places to give symmetry to the division, 
which made an easy help to the memory. 

(b) The omissions in Matthew’s list have occasioned some trouble. These 
omissions are after Joram, the names of Ahaziah, Joash, Amaziah, and after 
Josiah, these of Jehoiakim and Eliakim (2 Kings 8:24; 1 Chron. 3:11; 2 
Chron. 22:1, 11; 24:27; 2 Kings 23:34; 24:6). But such omissions were very 
common in the Old Testament genealogies. See 2 Chron. 22:9. Here “son 
of Jehoshaphat” means “grandson of Jehoshaphat.” So in Matt. 1:1 Jesus 
is called the son of David, the son of Abraham. A direct line of descent is 
all that it is designed to express. This is all that the term “ begat ” necessarily 

259 





NOTES ON SPECIAL POINTS 


means here. It is a real descent. Whatever omissions were made for various 
reasons, would not invalidate the line. The fact that Ahaziah, Joash, and 
Amaziah were the sons of Ahab and Jezebel would be sufficient ground for 
omitting them. 

(c) Matthew mentions four women in his list, which is contrary to Jewish 
custom, viz. Tamar, Rahab, Ruth, and the wife of Uriah. But neither one 
is counted in the lists of fourteen, and each one has something remarkable 
in her case (Broadus, Comm, on Matt, in loco). Three were guilty of gross 
sin, and one, Ruth, was of Gentile origin and deserved mention for that 
reason. This circumstance would seem to indicate that Matthew did not 
simply copy the genealogical history of Joseph. He did this, omitting what 
suited his purpose and adding likewise remarks of his own. His record is 
thus reliable and yet made a part of his own story. 

2. A comparison of the lists of Matthew and Luke. 

If no list had been given by Luke, no further explanations would be neces¬ 
sary. But Luke not only gives a list, but one radically different from Mat¬ 
thew's, and in inverse order. Matthew begins with Abraham and comes to 
Jesus; Luke begins with Jesus and concludes with Adam [the son of God]. 
Several explanations are offered to remove the apparent contradiction. 

(a) As early as Julius Africanus it was suggested that the two lines had 
united in accordance with the law of Levirate marriage. By this theory, 
Heli and Jacob being stepbrothers, Jacob married Heli’s widow and was the 
real father of Joseph. Thus both genealogies would be the descent of Joseph, 
one the real, the other the legal. This theory is ably advocated by Mc¬ 
Clellan, pp. 416 ff., and Waddy, p. xvii. It is argued that Jechoniah’s children 
were born in captivity and so, being slaves, lost both his royal dignity and his 
legal status. Stress is laid upon the word “begat” to show that Matthew's 
descent must be the natural pedigree of Joseph, and upon the use of the 
expression “son (as was supposed) of Joseph.” Hence both Joseph’s real 
and legal standing are shown, for by Luke’s account he had an undisputed 
legal title to descend from David. This is certainly possible, although it 
rests on the hypothesis of the Levirate marriage. 

(b) Lord Arthur Hervey, in his volume on the Genealogies of Our Lord, 
and in Smith's Dictionary, argues that Matthew gives Joseph’s legal descent 
as successor to the throne of David. According to this theory Solomon's 
line failed in Jechoniah (Jer. 22:30) and Shealtiel of Matthew's line took his 
place. Luke’s account, on the other hand, gives Joseph’s real parentage. 
Matthew’s Matthan and Luke’s Mattathias are identified as one, and the 
law of Levirate marriage comes into service with Jacob and Heli. This 
explanation has received favor with such writers as Mill, Alford, Words¬ 
worth, Ellicott, Westcott, Fairbairn. McNeile (on Matthew) considers 
this the “only possible” view. The chief objection seems to be the most 

260 



NOTES ON SPECIAL POINTS 


natural meaning of “begat,” implying direct descent, and the necessity for 
two suppositions, one about Shealtiel and another about Jacob and Heli. It 
is even fairly probable that the Shealtiel and Zerubbabel of Matthew and 
Luke are different persons. 

(c) The third and most plausible solution yets uggested makes Matthew 
give the real descent of Joseph, and Luke the real descent of Mary. Several 
arguments of more or less weight can be adduced for this hypothesis. 

(1) The most natural meaning of “begat” in Matthew is preserved. 
Jesus goes through Davids royal line and so fulfils prophecy. It is not 
elsewhere stated that Mary was of Davidic descent, although presumptive 
evidence exists in the language of the angel (Luke 1:32) and the enrollment 
of Mary (Luke 2:5). So Robinson (Revised edition). 

(2) The use of Joseph without the article, while it is used with every other 
name in the list. “The absence of the article puts the name outside of the 
genealogical series properly so-called.”—Godet. This would seem to indicate 
that Joseph belonged to the parenthesis, “as was supposed.” It would read 
thus, “being son (as was supposed of Joseph) of Heli.” Luke had already 
clearly stated the manner of Christ’s birth, so that no one would think he 
was the son of Joseph. Jesus would thus be Heli’s grandson, an allowable 
meaning of “son.” See Andrews’ (new edition) Life of Our Lord, p. 63. 

(3) It would seem proper that Matthew should give the legal descent of 
Jesus, since he wrote chiefly for Jews. This, of course, could only be through 
Joseph. 

(4) And it would seem equally fitting that Luke should give the real 
genealogy of Jesus, since he was writing for all. And this could come only 
through Mary. If it is objected that a woman’s genealogy is never given, 
it may be replied that women are mentioned for special reasons in Matthew’s 
list, though not counted, and that Mary’s name is not mentioned in this list. 
The genealogy goes back to her father either by skipping her as suggested 
above and making son mean the grandson of Heli, or by allowing Joseph to 
stand in her place in the list, as he would have to do anyhow. On the whole, 
then, this theory seems the most plausible and pleasing. So practically 
Luther, Bengel, Olshausen, Lightfoot, Wieseler, Robinson, Alexander, Godet, 
Weiss, Andrews (new edition, p. 65), Broadus, and many recent writers. 

But Bacon (Genealogy of Jesus Christ, Hastings D. B. and Am. J. of Theol. 
Jan., 1911) says that nearly all writers of authority abandon any effort to 
reconcile the two pedigrees of Jesus save as the effort of Christians to give 
“His Davidic sonship rather than His actual descent.” See Machen’s 
survey of negative criticism, on the subject in Princeton Theol. Review 
(Jan., 1906). Barnard (Hastings D.C.G.) admits two independent accounts, 
but sees no solution, but Sweet (Int. St. Bible Encyl.) accepts the view that 
Matthew gives the real genealogy of Joseph and Luke that of Mary. Plummer 

261 



NOTES ON SPECIAL POINTS 


(Comm, on Luke) thinks it incredible that Mary’s genealogy should be given 
by Luke. 

6. The Probable Time of the Saviour 1 s Birth 

Every one now understands that the accepted date of our Lord’s birth 
is wrong by several years. The estimates of the true date vary all the way 
from one to seven years b.c. There are various data that fix the year with 
more or less certainty, but none of them with absolute precision. They do, 
however, agree in marking pretty clearly a narrow limit for this notable 
occurrence, b.c. 6 or 5. 

1. The death of Herod the Great is relied on with most certainty to fix 
the year of Christ’s birth. The rule of Archelaus and Antipas demands 
b.c. 4. Josephus mentions an eclipse of the moon which occurred shortly 
before he died. Ant. XVII, 6, 4. This eclipse is the only one alluded to 
by Josephus, and fixes with absolute certainty the time after which the 
birth of Jesus could not have occurred, since, according to Matt. 2:1-6, 
Jesus was born while Herod was still living. The question to be determined 
would be the year of this eclipse. Astronomical calculations name an eclipse 
of the moon March 12 and 13, in the year of Rome 750, and no eclipse occurred 
the following year that was visible in Palestine. Josephus (Ant. XVII, 8,1), 
says that Herod died thirty-seven years after he was declared king by the 
Romans. In 714 he was proclaimed king, and this would bring his death 
counting from Nisan to Nisan, as Josephus usually does, “in the year from 
1st Nisan 750 to 1st Nisan 751, according to Jewish computation, at the age 
of seventy” (Andrews). Herod died shortly before the Passover of 750, then, 
according to the eclipse and the length of his reign. Caspari contends for 
January 24, 753, as the date of Herod’s death, because there was a total 
eclipse of the moon January 10. So he puts his death fourteen days later. 
Mr. Page (New Light from Old Eclipses) argues for the eclipse that occurred 
July 17, 752, as the one preceding Herod’s death. He thinks that this makes 
unnecessary the subtraction of two years from the reign of Tiberius on the 
theory that Tiberius was contemporary ruler with Augustus for two years. 
But he finds difficulty in lengthening Herod’s reign so long, and his theory 
has gained no great acceptance as yet. Our present era makes the birth of 
Christ in the year of Rome 754, and is due to the Abbot Dionysius Exiguus 
in the Sixth Century. Hence it is clear that if Herod died in the early spring 
of 750, Jesus must have been bom at least four years before 754, the common 
era, and likely in the year 749. 

2. It has been inferred by some that Jesus was at least two or three years 
old when Herod slaughtered the infants in Bethlehem, Matt. 2:16. Thus 
the year would be put two years further back to the end of 747 or beginning 
of 748. But this is not demanded by the “two years” of Matthew, for Herod 

262 




NOTES ON SPECIAL POINTS 


would naturally extend the limit so as to be sure to include the child in the 
number slain, and a child just entering the second year would be called “two 
years” old by Jewish custom. No more definite note of time comes from this 
circumstance, save that the massacre probably took place some months 
before Herod’s death, which fact would bring the Saviour’s birth back some 
time into the year 749. 

3. The appearance of the “star in the east” (Matt. 2:2). This, of course, 
was before Herod’s death, and would agree in time with the slaughter of the 
children, if the star be looked upon as a supernatural phenomenon, and not 
the wise men’s interpretation of a natural conjunction of planets. Kepler 
first suggested that, as there was a conjunction of Jupiter and Saturn in 747, 
to which Mars was added in 748, this conjunction might have been the bright 
star that led on the wise men. See Wieseler, Synopsis, p. 57. Kepler had 
also suggested that a periodical star or a comet might have joined the con¬ 
stellation. The Chinese records preserve the account of the appearance of a 
comet in the spring of 749. Either of these theories is fascinating in itself, 
especially to those minds that prefer a natural explanation of anything that 
looks miraculous. Both phenomena are possible in themselves, but they 
hardly meet the requirements of the record in Matthew. (1) The word used 
is aster, star, and not astron, a group of stars. (2) Rev. C. Pritchard, whose 
calculations have been verified at Greenwich (Smith’s Die.), has shown that 
those “planets could never have appeared as one star, for they never ap¬ 
proached each other within double the apparent diameter of the moon.” So 
Ideler’s hypothesis that the wise men all had weak eyes seems rather feeble. 
(3) The year 747 would conflict slightly with other evidence for Christ’s 
birth that favors 749, although Wieseler, p. 53, note 4, contends that the star 
first appeared to the wise men two years before their visit, and a second time 
on their visit to Bethlehem. (4) Besides, the star is said to have stood over 
“where the young child was,” v. 9. If it were a natural star it would have 
kept going as they went, and would not have stopped till they stopped. Even 
then it would appear as far away as ever from Bethlehem. It seems best, 
therefore, to admit the existence of a miracle here, and hence gain nothing 
from the visit of the Magi to establish the date of the Saviour’s birth, save 
that it was not long before the slaughter of the infants, and would at least 
agree with the date 749. See Broadus, Comm, in loco. 

4. The language of the heavenly host in Luke 2:14 is urged by some as 
fixing the birth at a time when there was universal peace throughout the 
world. The closing of the temple of Janus in the time of Augustus is also 
adduced, but it is not certainly known when it was closed apart from 725 and 
729. It was intended to be closed at the end of 744, but was delayed on 
account of trouble among the Daci and Dalmatae. See Greswell i. 469. 
Nothing specific can be obtained from this fact, save that there was a time 

263 



NOTES ON SPECIAL POINTS 


of comparative quiet in the Roman world from 746 to 752. There was a hush 
in the clangor of war when Jesus was bom. 

5. The entrance of John the Baptist upon his ministry gives us another 
note of time. See Luke 3:1 f. John emerged from the wilderness seclusion 
in the fifteenth year of the reign of Tiberius. Augustus died August 29, 767. 
Adding fifteen years to this, the fifteenth year of Tiberius would begin August 
29, 781. John was of a priestly family and so could naturally enter upon 
his work when thirty years of age. Thirty years subtracted from this gives 
751, as the date of John’s birth. But that is too late by two years to agree 
with the other date. Here, however, the Roman histories come to our 
help. Tacitus, Ann. 1, 3: “Tiberius is adopted by Augustus as his son, 
and colleague in empire.” Veil. Pat. 2, 121; “At the request of Augustus, 
Tiberius was invested with equal authority in all the provinces.” So Sue¬ 
tonius Aug. 97 and Tib. 21. It is clear, then, that Tiberius reigned jointly 
with Augustus about two years before he assumed full control of the empire 
at the death of Augustus. Luke could have used either date, but Tiberius’ 
power was already equal to that of Augustus in the provinces two years 
before his death. Luke would naturally use the provincial point of view. 
Taking off the two years from the joint reign of Augustus, we again come 
to the year 749, as John was born six months before Jesus. So if John was 
born in the early part of the spring, Jesus would have been bom in the summer 
or fall of 749. 

6. The age of Jesus at his entrance upon his ministry, Luke 3:23. “And 
Jesus himself, when he began to teach, was about thirty years of age.” So 
most modern scholars, taking the language in the obvious sense. Origen 
refers it to the beginning of a new life, by the second birth of baptism, 
after his spiritualizing fashion. The Authorized Version has it: “And 
Jesus himself began to be about thirty years of age,” applying the “begin¬ 
ning” to the period of thirty years. McClellan argues that it means “about 
thirty years, beginning”; that is, a little the rise of thirty years. The Re¬ 
vised Version seems to be preferable and the only doubt would be as to what 
is included in the phrase “about thirty years.” It has been variously argued 
that Jesus was from one to three years younger or older than thirty. It 
seems more reasonable to give the words the meaning that he was just about 
thirty, a few months under or over. Apparently this fact explains the idiom. 
The argument that Jesus had to be exactly thirty years old because the 
priest had to be so, when he entered upon his work, has no great force. 
For Jesus was not a priest save in a spiritual sense. John had been 
preaching no great while when Jesus was baptized by him and so entered 
upon his public ministry. If John began his ministry when he was thirty 
years old in the fifteenth year of Tiberius, then Jesus’s ministry would begin 
about six months later. His birth would then come in the latter part of 749, 



NOTES ON SPECIAL POINTS 


unless John was born in the latter part of 748, when it would be earlier in 
the year. 

7. The building of the temple of Herod gives a further clue to the date 
of Christ’s birth. In John 2:20, the Jews say, “Forty and six years was 
this temple in building.” Josephus tells us in one place that Herod began 
rebuilding the temple in the fifteenth year of his reign, War. I, 21, 1, and in 
another that he did so in the eighteenth year of his reign, Ant. XV, 11, 1. 
In the account of Herod’s death, Ant. XVII, 8, 1, he used two dates for his 
reign, according as he counted from his declaration as king by the Romans 
714, or the death of Antigonus 717. Eighteen and fifteen would both be 
correct, according as he reckoned from the one date or the other. Eighteen 
added to forty-six and both to 714 would make 778. It was at the first 
Passover in his ministry that this expression is used. It has been probably 
six months since his baptism. If thirty and a half years be taken from 778, 
his birth would be thrown back to the year 747, unless the forty-six years be 
taken as completed, when it would be 748. So Robinson. But this does 
not quite agree with the other notes of time we have. Many modem har¬ 
monists count the eighteen years from 717, and so bring the whole number, 
adding forty-six, down to 780, or, if the years are complete, 781. Thirty 
and a half from this would give the autumn of 749 or 750. This is done be¬ 
cause Josephus usually reckons Herod’s reign from the death of Antigonus, 
717. On the whole it seems clear that Josephus is wrong in the War. It is 
common enough to find Josephus in one passage contradicting what he has 
said elsewhere. The temple was begun the year that the Emperor came to 
Syria, as is plain from Josephus. According to Dio Cassius, LIV, 7, this visit 
was made in b.c. 20 or 19. Correcting Josephus by himself and by Dio Cassius 
we thus again get b.c. 5 as the probable year of the birth of Christ. See 
Schuerer, History of the Jewish People in the Time of Jesus Christ , Div. I., 
Vol. I., p. 410. 

8. The census of Augustus Caesar mentioned in Luke 2:1 f., furnishes 
the last note of time for this event. This subject is involved in a great many 
difficulties, and for a full discussion, the reader is referred to Ramsay’s Was 
Christ Barn at Bethlehem, and his Bearing of Recent Discovery on the Trust¬ 
worthiness of the New Testament (Chap. XX) and to my Luke the Historian 
in the Light of Research. Every statement made by Luke in 2:1-7 was once 
challenged. Every one is now shown to be correct. 

(1) It used to be said that no census was ever taken by Augustus, but 
heathen writers mention three, in 726, 746, 767. One of these, 746, may 
be the one here mentioned, which was delayed for various reasons, or which 
was executed slowly in the distant provinces. But it is not necessary that 
the phrase “all the world” should be pressed to its literal meaning, though 
this is more natural. Nor does the argument from silence prove that no 

265 



NOTES ON SPECIAL POINTS 


other general census was taken by Augustus. But Ramsay has triumphantly 
vindicated Luke and the general census under Augustus by proof from the 
papyri that Augustus inaugurated a periodical census under fourteen years 
from b.c. 8 on. The second occurred a.d. 6 (Acts 5:37). See Ramsay’s 
Was Christ Born at Bethlehem , and Bearing of Recent Discovery on Trust¬ 
worthiness of the New Testament (Chap. XX) and my Luke the Historian 
(Chap. XX). We have only to think that there was delay in the carrying 
out of the census in Palestine to bring this date down to b.c. 6 (or even 5). 

(2) It is not a “taxing,” but an “enrollment” (Rev. Ver.) that was taken. 
There was a taxing later (Acts 5:37). And if it were done while Herod was 
king, Augustus could not have taxed Judea without Herod’s consent. But 
Herod was not now in good form with Augustus. 

(3) This helps to explain another objection that the enrollment would 
not have included Judea anyhow, because it was not yet a province, but a 
kingdom. But it is not likely that Herod would have displeased Augustus 
by refusing such information if it was desired. Tacitus asserts that the regna , 
the dependent kingdoms, were included in the census taken by Augustus. 

(4) Hence, also, it is natural that the enrollment should have taken place 
according to the Jewish and not according to the usual Roman method, because 
Herod would wish it to be in accordance with the customs of his kingdom. 
So every one went to his own city. We now know from numerous papyri 
that in Egypt the family went to the home city. The Jews were used to 
enrollment by tribes and that was allowed. See Deissmann’s Light from the 
Ancient East, p. 268, and Ramsay’s Was Christ Born at Bethlehem , p. 108. 

(5) We now have to meet the objection that Quirinius was not governor 
till ten years later, a.d. 6, when a taxing did occur. (See Acts 5:37.) 

It is now possible to give a real solution of this problem. Luke is now 
shown to be wholly correct in his statement that Quirinius was twice gov¬ 
ernor, and that the first census took place during the first period. A series 
of inscriptions in Asia Minor show that Quirinius was governor of Syria b.c. 
10-7 and so twice governor of Syria (second time a.d. 6; Josephus, Ant. 
XVIII, 1:1). See Ramsay, Bearing of Recent Discovery , pp. 273-300, and my 
Luke the Historian, pp. 127-9. Tertullian (adv. marc, iv, 19) says that Sentius 
Saturninus was governor of Syria b.c. 9-6. But we now know that Varus 
was controlling the internal affairs of Syria while Quirinius was leader of the 
army. Luke is therefore quite accurate in his statement about Quirinius 
being twice governor of Syria. The Lapis Tiburtinus has iterum Syriam 
about Quirinius. Ramsay has cleared up this famous historical puzzle and 
has completly vindicated Luke. 

Few subjects have excited as much interest, even needless curiosity, as 
the date of the birth of the Saviour. But it is noticeable that by the masses 
of Christians more interest is taken in the day of Christ’s birth than in the 

266 



_ notes on special points 

year. The Christmas festivities and the natural desire to make that the 
birthday of Jesus cause this widespread interest in December 25. Not only 
is it impossible to determine with any degree of certainty the day of the 
month, but the time of the year also is equally uncertain. The chief thing 
that appears proved is that December 25 is not the time, since the shepherds 
would hardly be in the fields at night with the flocks, which were usually 
taken into the folds in November and kept in till March. The nights of 
December would scarcely allow watching in the mountain fields even as far 
south as Bethlehem. And besides, the long journey from Nazareth to 
Bethlehem would hardly be made by Joseph and Mary in winter, the rainy 
season. McClellan argues for December 25, but his arguments are not 
convincing. The ancients had various days for Christ’s birth: May 20 
(Clement of Alexandria), April 20, December 25, January 5. Tertullian and 
others even say that the day of his birth (December 25) was kept in the 
register at Rome. But chronologists attach little weight to this testimony, 
since the same tradition puts the birth of John, June 24; the annunciation of 
Mary, March 25, and Elizabeth’s conception, September 25—the four cardinal 
points of the year. If one might hazard an opinion, it would be that the 
birth of Jesus occurred in the summer or early in the fall of 749 or of 748, 
that is b.c. 6 or 5. Turner (Chronology, Hastings D B) reaches b.c. 6 as the 
probable year of the birth of Jesus though he did not have the new fight on 
the census and on Quirinius which confirms it. Hitchcock (Hastings D C G) 
saw the bearing of the periodical census that called for b.c. 7-5, but did 
not yet know the discovery about Quirinius. Armstrong (Chronology 
New Testament, Int. St. Bible Encycl.) is less certain about the precise 
year. 

7. The Feast of John 5:1, and the Duration of Our Lord’s Ministry 

It seems almost impossible to decide with certainty what feast is alluded 
to in John 5:1. One can only speak with moderation where everything is so 
doubtful. Various feasts have been suggested as solving the problem. 

1. The Feast of Dedication has been proposed by Kepler and Petavius. 
But this view has met with no great amount of favor, for there is too short 
an interval between the first Passover and December, when it occurred. 
It might be a later Feast of Dedication, but this feast was not one of the 
great feasts and would hardly have drawn Jesus all the way from Galilee to 
attend it. He did attend this feast once (John 10:22), but he was already 
in Judea at this time, having come up to attend the Feast of Tabernacles 
(John 7:2, 14). So Robinson, Clark, etc. So this feast seems to be ruled 
out of the question. 

2. The Feast of Tabernacles is advocated by Ebrard, Ewald, Patritius. 

267 





NOTES ON SPECIAL POINTS 


It is very unlikely that the Feast of Tabernacles after the first Passover 
could be meant, as the Saviour did not return to Galilee for some time after¬ 
wards. He could hardly have come back so soon to Jerusalem. But the 
Feast of Tabernacles after the Passover of John 6:4 is mentioned later, John 
7:2 f., which Jesus attended, it seems, because he was hindered from going 
up to the previous Passover by the murderous designs of the Jews. It is 
possible that the feast of John 5:1 may have been the Feast of Tabernacles 
after a Passover not mentioned, and so would come after the second Passover 
of his public ministry. But we do not know that Jesus attended any other 
Feast of Tabernacles save the one in John 7:2, which he may have done 
because he missed the preceding Passover. 

3. The Feast of Purim, first suggested by Kepler, has had great favor 
with modern harmonists, but apparently more on sentimental than on 
scholarly grounds. Meyer says, “Without doubt it was Purim.” But 
it is by no means so certain as Meyer would have us believe, (a) Meyer 
relies on John 4:35 and 6:4 to show that this was the Feast of Purim just 
before John 6:4. But the expression, “Say not ye, There are yet four 
months and then cometh the harvest?” may be, and probably is a pro¬ 
verbial saying indicating the usual length of time between sowing and 
reaping, which, as a matter of fact, was about four months. Hence noth¬ 
ing can be determined by this note of time. And, besides, the four months 
could precede the Passover just as well as Purim, because the sowing lasted 
a month or so. ( b) The Feast of Purim occurred a month before the 
Passover. Is it at all likely that two circuits of all Galilee were made in the 
meantime, besides much work of other kinds? See Luke 8:1 and Matt. 
9:25-38. The three general circuits throughout Galilee, besides the mission 
of the twelve and a large part of their training, the general statements about 
the Master’s work of preaching and healing, require an expansion rather than 
a contraction of the time for this period of his ministry. It seems then quite 
unreasonable, when once the mind takes in this enlarged conception of the 
missionary work of Jesus, as recorded by the Synoptic Gospels, to limit it 
to the amount of work mentioned by John, since he omits much of the early 
ministry, because, it would seem, the others are so full just here, (c) The 
Feast of Purim, moreover, was observed at home in the synagogues, and 
not by going to Jerusalem. See Esther 9:22 and Jos. Ant. xi. 6, 13. * But 
“the multitude” (John 5:13) seems to imply (Robinson) a concourse of 
strangers at one of the great festivals. ( d) It seems hardly probable, besides, 
that Jesus would go to any feast just a month before the Passover and come 
back to Galilee and not go to the Passover itself (John 6:4). Least of all 
would he do this in the case of Purim. (e) The man who was healed at this 
feast was healed on the Sabbath (John 5:9), and this occasioned the outburst 
among the people. But the Feast of Purim was never celebrated on the 

268 



NOTES ON SPECIAL POINTS 


Sabbath, and when it came on a Sabbath it was postponed. See Reland, 
Antiq. Sacr. 4, 9. 

4. Pentecost is held to be the feast here alluded to by many early and 
some later writers, such as Chrysostom, Cyril of Alexandria, Erasmus, 
Calvin, Bengel, etc. Norris makes it the Pentecost after the first Pass- 
over, but to do this, has to crowd into this short interval Christ’s first 
Judean ministry, the journey through Samaria together with the first part 
of his Galilean ministry. So this idea has little weight. McClellan argues 
that the allusions of Jesus in John 5:17-47, “infallibly point to Pentecost,” 
meaning the Pentecost after a second Passover that is not mentioned. He 
further contends that this best suits the chronological arrangement and the 
term “a feast of the Jews.” This view is certainly possible and cannot be 
positively disproved, although it is not so “infallibly” clear as McClellan 
imagines. 

5. The Passover has always met with many adherents, being the second 
Passover in the Saviour’s ministry and making four in all (John 2:13; 5:1; 
6:4; 12:1). An unnamed Passover may exist in the ministry even if not 
referred to here. The arguments in favor of this interpretation are the most 
satisfactory. We cannot consider them as absolutely conclusive, yet the 
Passover meets all sides of the case better than any of the other feasts. 

(a) The plucking of ears from standing grain by the disciples (Luke 6:1) 
would indicate a time after the Passover and before Pentecost. This in¬ 
cident appears to have happened after the feast mentioned in John 5:1. 

( b ) It is fairly implied (John 5:1) that the feast took Jesus to Jerusalem. 

The Passover would more likely be the one to lead him there. It is ex¬ 
pressly stated that he attended two Passovers and a special reason is given 
for his not attending a third. If there was another Passover in his ministry, 
this would naturally be the one. (c) This suits best the hostility mani¬ 
fested at this feast, which would have time to become acute (Broadus’ 
Comm, on Matt.) and break out with increased vigor in Galilee and prevent 
his attending the next Passover (John 6:4; 7:1). (d) If this Passover be a 

second Passover of the ministry, sufficient time is afforded for the great 
Galilean ministry without artificial crowding. His ministry would be long 
enough to allow the great work recorded as done by him. Only two serious 
objections can be urged to this idea. (1) It is objected that the article would 
be used with “feast, ” if the Passover were thus mentioned as the feast. But 
to this we can reply: ( a ) The article is sometimes omitted when the Passover 
is meant (Matt. 27:15; Mark 15:6). ( b ) The absence of the article proves 

nothing whatever one way or the other. No conclusion can be drawn for 
or against the idea of the Passover, (c) The article does occur in many 
manuscripts, including the Sinaitic, and is put in the margin of the Revised 
Version. So nothing can be gained against this theory here. (2) The chief 

269 




NOTES ON SPECIAL POINTS 


objection is that Jesus would not have remained so long away from Jerusalem, 
a year and six months, from the Second Passover till the Feast of Tabernacles 
after the Third Passover. But (a) we do not know that he did not attend 
any other feast in that time, for silence proves nothing; and ( b ) a good reason 
is given for his failure to attend the Third Passover, which may have applied 
to the others, if he did not go, viz., the desire of the Jews to kill him (John 
7:1). 

Hence it is natural that there should be a variety of opinions as to the 
length of the Saviour’s ministry, varying all the way from one to four years, 
leaving out mere guesses based on five and more Passovers. McKnight 
argues that the ministry may have lasted five or more full years, since all the 
Passovers of Christ’s ministry may not be mentioned. 

(1) The Bi-paschal theory makes the time of the public life of Jesus one 
year, allowing only two Passovers to the Gospel of John. Browne in his 
Ordo Saeclorum advocates this view. But the words, “the Passover,” in 
John 6:4 must be omitted, and for this there is not enough documentary 
evidence. If this could be done, Westcott thinks Browne would make 
out a good case. But with the present text, his view cannot be enter¬ 
tained. 

(2) The Tri-paschal theory finds only three Passovers in the life of Christ. 
Hence the public work of Jesus would be from two to two and a half years 
in length. This view is quite possible, as is shown in the Harmony. These 
writers usually make the feast of John 5:1 Purim before the Passover of 
John 6:4, or Pentecost after it. 

(3) The Quadri-paschal theory contends for four Passovers and a ministry 
of from three to three and a half years. This theory follows from making 
John 5:1 a Passover or Purim before or Pentecost or Tabernacles after an 
unnamed Passover. This seems to be the more probable length of the 
Saviour’s public work on earth. How short a space was even this to compass 
such a marvellous work. The ministry of Jesus seems crowded beyond our 
comprehension. It would be certain that the Saviour’s public life lasted 
about three years and a half, if it was admitted that John 5:1 referred to a 
Passover. Various writers seek to find an allusion to the three years of the 
Saviour’s ministry in the Parable of the Barren Fig Tree (Luke 13:6), but 
this application of the parable is by no means certain, since three might 
naturally be used as a round number. But there can very well have been a 
passover not mentioned. All we can say is that we know that the ministry of 
Jesus was two and a half years in length with the probability of three and a 
half. 


270 



NOTES ON SPECIAL POINTS 


8. The Four Lists of the Twelve Apostles 

It is interesting to compare the four lists of Jesus’ chosen apostles as given 
by Matthew, Mark, Luke, and Acts. 


Mark 3:16 f. 

1. Simon Peter 

2. James 

3. John 

4. Andrew 

5. Philip 

6. Bartholomew 

7. Matthew 

8. Thomas 

9. James the son 

of Alpheus 

10. Thaddeus 

11. Simon the Ca- 

nanaean 

12. Judas Iscariot 


Matthew 10:2 f. 
Simon Peter 
Andrew 
James 
John 
Philip 

Bartholomew 
Thomas 
Matthew 
James the son 
of Alpheus 
Thaddeus 
Simon the Ca- 
nanaean 
Judas Iscariot 


Luke 6:14 f. 
Simon Peter 
Andrew 
James 
John 
Philip 

Bartholomew 

Matthew 

Thomas 

James the son of 
Alpheus 

Simon the Zealot 
Judas the brother 
of James 
Judas Iscariot 


Acts 1:13 f. 
Simon Peter 
James 
John 
Andrew 
Philip 
Thomas 
Bartholomew 
Matthew 

James the son of 
Alpheus 

Simon the Zealot 
Judas the brother 
of James 


Let us examine the names here given. 

(1) The lists are given some time after the selection was made, and hence 
represent a later grouping according to later developments in this inner 
circle. The primacy of Peter in these lists does not mean necessarily that 
he was the acknowledged leader at first. See discussion under (4) below. 
The point to note here is that we are not to think of Peter as the formal leader 
of the Twelve before the death of Christ. Jesus was himself that leader. 

(2) One mark of an apostle was that he should have been with the Lord 
from the baptism of John until the day that he was received up (Acts 1:21 f.). 
Perhaps no great stress is to be laid on any exact time here, provided it 
began in the time of John. An apostle must know the Lord. Hence Paul 
received the vision of Christ. We have some knowledge of seven of these 
apostles before this time. If we infer from John 1:41 that John followed 
the example of Andrew in finding his own brother, it was not long till James 
was a disciple as well as John, Andrew, and Peter. Philip and Nathanael 
are soon added to the list (.John 1:43 f.). Later Matthew hears the call of the 
Saviour, too (Matt. 9:9; Mark 2:13 f). Of the other five we have no knowl¬ 
edge previous to this occasion. Jesus had “found” them by the same insight 
that led to his other selections. He chose Judas, though knowing that he 
was a devil. 

(3) Observe the three groups of four, headed by Simon Peter, Philip, 
and James the son of Alpheus, respectively. The great variety in the ar¬ 
rangement of the other names makes this uniformity significant. It seems 

271 





NOTES ON SPECIAL POINTS 


clear that there are three recognized groups among the apostles (Bengel, 
Broadus, Clark). Each group has the same persons in every list, although 
there is such a variety in the order. In the first group Matthew and Luke 
have the same order, while Mark and Acts agree. In the second group Mark 
and Luke have a like order, while Matthew and Acts agree in putting Mat¬ 
thew at the end of this group. In the third group Matthew and Mark agree 
exactly, while Luke and Acts are identical save the dropping out of Judas 
Iscariot from the fist in Acts because of his apostasy and death. No great 
importance can be attached to the precise order within the groups since Luke, 
in the Gospel and Acts, gives a different arrangement in the first and second 
groups. 

(4) Observe also that Simon Peter not only stands at the head of his 
group, but at the head of all the groups, while Judas Iscariot is always at 
the bottom till he drops out entirely. Simon finally occupied a position of 
precedence of some sort. He was one of the inner circle of three that was 
so close to the Saviour’s heart. Perhaps it was this, rather than any notion 
of primacy in authority or power. He was the spokesman because of his 
natural impetuosity. The question as to who should be greatest among the 
apostles illustrates the spirit of rivalry about precedence that existed among 
them. In the October, 1916, Journal of Theol. Studies, Dr. A. Wright 
argues that the critical text in Mark 14:10 means “Judas Iscariot the first 
of the Twelve.” The Koine did sometimes use heis as an ordinal (see Moul¬ 
ton, Prolegomena, p. 96, and my Grammar of the Greek New Testament, 
pp. 671 f.). But the disputes among the Twelve show that they themselves 
considered Jesus only as leader till his death. See my article on “ The Pri¬ 
macy of Judas Iscariot,” the Expositor (London) for April, 1917, and one by 
Rendel Harris in the June, 1917, issue, and Wright’s reply in the November, 
1917, number. 

(5) There are among the Twelve three pairs of brothers—Simon and 
Andrew, James and John, James the son of Alpheus and Judas the brother 
of James. The first two pairs form the first group of the Twelve. It is, 
however, uncertain whether Judas is the brother or the son of James. The 
Greek is ambiguous, James’s Judas. The Revised Version translated it 
“Judas son of James,” but the Epistle of Jude begins “Judas a servant of 
Jesus Christ and brother of James.” But the Jude of the Epistle and the 
Judas of the Twelve were hardly the same. Cf. Broadus, Comm, on Matt., 

p. 216. 

(6) There are some apparent discrepancies in the names in the various 
lists. Bartholomew occurs in every list, but is generally understood to 
be another name for Nathanael. Thaddeus is also called Judas the brother 
of James. Matthew and Mark give Thaddeus, and Luke in Gospel and 
Acts gives Judas the brother of James. It was a very common circumstance 

272 



NOTES ON SPECIAL POINTS 


for one to have two names. Lebbeus, given in some MSS. in Matthew and 
Mark, is only a marginal explanation of Thaddeus. Both are terms of 
endearment. Matthew and Mark again call Simon the Canansean, while 
Luke in the Gospel and Acts speaks of him as Simon the Zealot. But 
“Zealot” is simply a translation into Greek of the Aramaic “Canansean.” 
Jesus gave the other Simon the name “Cephas,” which was translated into 
the Greek “Peter,” meaning rock. He is called by all three names in the 
New Testament. Matthew likewise had another name, Levi, and Thomas 
was also called Didymus, which was a Greek translation of Thomas, mean¬ 
ing “twin.” 

9. The Sermon on the Mount 

Do Matthew and Luke record the same discourse? Let us consider the 
several theories on this subject. My own view will be stated last. 

1. Some hold that the two discourses are entirely distinct in time, place, 
circumstances and audience. The arguments for this theory usually pre¬ 
sented are these. 

(a) The time of delivery of the two sermons appears to be different. 
Matthew gives the sermon before his call (Matt. 9:9), while Luke precedes 
his sermon by the call of the twelve. Hence Matthew’s discourse comes 
quite a while before Luke’s in the early Galilean ministry. But it may be 
well replied that, inasmuch as Matthew’s arrangement in ch. 8-13 is not 
chronological, but topical, it is entirely possible, even likely, that the same 
arrangement should prevail in ch. 5-7. It is perfectly natural that Matthew, 
writing for Jewish readers and about the Messianic reign, should give at the 
beginning of his account of that reign the formal principles that rule in this 
new state of affairs, as proclaimed by Jesus on a later occasion. In the early 
part of the ministry of Jesus, besides, the hearers would hardly be prepared 
for so advanced and radical ideas. Besides, Matthew makes no note of time 
whatever for this discourse. 

(i b ) The place appears to be different. One is on a mountain (Matt. 5:1), 
while the other is on a plain (Luke 6:17). Hence the one is called by Clark 
the Sermon on the Mount, and the other the Sermon on the Plain. Miller 
(Int. Stand. Bible Encyclopaedia) is uncertain whether Matthew and Luke 
report the same discourse and so discusses also Luke’s “Sermon on the 
Plain.” But his argument is not convincing. If it is necessary that “plain” 
here shall mean a place away from a mountain, down in a valley, this would 
seem to refer to a different place. McClellan seeks to show that Luke uses 
“ and ” in 6:17-20 by way of anticipation. He presents for effective grouping 
events that happened after Jesus came down out of the mountain before he 
gives the sermon delivered to the whole body of disciples up in the mountain. 
This is possible, but another interpretation is much more likely. The plain 

273 



NOTES ON SPECIAL POINTS 


here is really simply “a level place” (Rev. Ver.). So then the two accounts 
of Matthew and Luke will harmonize quite well. Jesus first went up into 
the mountain to pray (Luke 6:12) and selected and instructed the Twelve. 
Afterwards he came down to a level place on the mountain side whither 
the crowds had gathered, and stood there and wrought miracles (Luke 6:17). 
He then went up a little higher into the mountain where he could sit down 
and see and teach the multitudes (Matt. 5:1). Matthew gives the multitudes 
as the reason for his going up into the mountain. By this arrangement any 
discrepancy between “sat” in Matthew and “stood” in Luke disappears. 
Waddy has given an admirable arrangement of the material at this point in 
Note C, p. xix. Many writers affirm that the tradition mentioned by Jerome, 
making the Horns of Hattin the place where the Sermon on the Mount was 
delivered, suits this explanation exactly. There is a level place on it where 
the crowds could have assembled. It is not necessary to insist that this 
mountain is the Mount of Beatitudes, nor need we contend, as Robinson 
does, that the mountain must be very close to Capernaum. 

(c) The audience is different. Matthew (4:25) states that his audience 
was composed of “great multitudes from Galilee and Decapolis and Jeru¬ 
salem and Judea and from beyond Jordan,” while Luke (6:17) says that 
there was “a great multitude of his disciples, and a great number of the 
people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon.” 
Matthew says (5:1) also that “his disciples came unto him.” Hence both 
assemblages were composed of great multitudes from many regions besides 
many of his disciples, but in neither case is Jesus said to address himself to 
any save his disciples, his followers (Matt. 5:1 and Luke 6:20). So in both 
accounts the Saviour seems to withdraw a little from the great outside crow T d 
of curiosity seekers. But the multitudes also must have heard something 
of what he said, for they were astonished at his teaching (Matt. 7:28). An¬ 
drews well shows that the audience in Matthew were not mostly Jews (accord¬ 
ing to Kraft), and the audience in Luke mostly heathen. Matthew omits 
Tyre and Sidon, but he had already mentioned Syria (4:24), which includes 
Tyre and Sidon. Neither list may be complete. Hence nothing can be 
made out of Luke’s omission of Galilee, Decapolis, and beyond Jordan. 
Great multitudes from the same general regions are alluded to as being 
present. 

(d) The contents are radically different. It is objected by Alford, Gres- 
well, etc., that Luke omits large portions of what Matthew has so that Luke 
has only thirty verses, while Matthew has one hundred and seven. But 
this leaves out of consideration the several large portions of the same matter 
which Luke has placed elsewhere, or which Jesus repeated on other occasions 
(cf. Matt. 6:9-13 and Luke 11:2-4; Matt. 6:25-34 and Luke 12:22-31). 
Jesus often repeated his sayings on other occasions as all teachers do and 

274 



NOTES ON SPECIAL POINTS 


ought to do. Neither evangelist gives a complete report of this wonderful 
discourse. So Matthew omits some things which Luke records (cf. Matt. 
5:12 with Luke 6:23-6; Matt. 7:12 with Luke 6:31-40). Nor need we be 
surprised that Luke, writing generally for all Christians, omits large portions 
towards the beginning of the sermon that were designed especially for Jews 
(see Matt. 5:17-27; 6:1-18). These Matthew would be sure to record. 
Luke adds four woes to the beatitudes. It is unnecessary to remark upon 
minor variations of language, since the gospels manifestly aim to give the 
sense of what the Saviour said and not the verbatim words. The variations 
in the Synoptic reports of the sayings of Jesus add much to the interest of 
the narratives. Moreover, to offset these variations, which admit of ex¬ 
planation, it ought to be remembered that the two discourses begin alike 
and end alike, that they have a general similarity in the order of the differ¬ 
ent parts, and that they show a general likeness and often absolute identity 
of expression. 

So these differences all melt away on careful comparison, and it is not 
proved that there are two distinct sermons. 

2. Another theory holds that the two sermons are distinct, but spoken 
on the same day, and near together. So Augustine, who is followed by 
Lange. The further points of this theory are two. (a) The one (Matt.) 
was spoken before the choice of the Apostles, to the disciples alone, and 
while Jesus was sitting on the mountain. ( b ) The other (Luke) was spoken 
after the choice of the Apostles, to the multitudes, and standing upon the 
plain. It is not hard to see that these points do not solve the question. In 
Matt. 7:28 we are told that the multitudes were astonished at his teaching 
and in Luke 6:20 that “he lifted up his eyes on his disciples, and said.” So 
this distinction vanishes. The question of the mountain and the plain has 
been already discussed, and another more probable explanation suggested. 
It is only a conjecture that the discourse of Matthew was before the appoint¬ 
ment of the Twelve. This theory has had no great following. 

3. Wieseler holds that Matthew has simply brought together detached 
sayings of Jesus on different occasions and does not mean to present the 
whole as one discourse; Luke’s account being only one of the discourses used 
by Matthew. But this violates the evident notes of place and audience 
and surroundings by which Matthew gives local color and cast to the entire 
discourse. See Matt. 5:1 and 8:1. The case of the grouping of the miracles 
in chapters 8 and 9 is not parallel, since there Matthew does not state that 
they occurred on one occasion. The fact that various portions of this dis¬ 
course are repeated elsewhere by Matthew is immaterial, because this was a 
common habit of Jesus in his discourses. Votaw in his exhaustive and able 
discussion of the Sermon on the Mount in the extra volume in the Hastings 
D B admits the possibility of this hypothesis, but considers it far less probable 

275 



NOTES ON SPECIAL POINTS 


than the historical reality of the Sermon as recorded by both Matthew and 
Luke. Moffatt (Encycl. Biblica) considers it “a composition rather than an 
actual address,” while Bacon (Sermon on the Mount) admits only what is 
also in Luke. Adeney (Hastings’ D G G) holds to the essential integrity 
of the address in Matthew. 

4. Both Matthew and Luke give substantially similar accounts of the 
same discourse. In that case we have a good illustration of the use of the 
Logia in Matthew and Luke. Most of the arguments for this interpreta¬ 
tion have been mentioned in rebuttal of the previously mentioned theories, 
(a) This is the most natural explanation in view of the large volume of 
similar matter in both, in the beginning, progress, and close of the discourse. 
It is always best to give the Scripture the most natural and manifest setting, 
when possible. (6) This theory is the most probable one, since it is hardly 
likely that Jesus would again make the same sermon to the same audience, 
and under the same circumstances, (c) There are no objections to this 
theory that do not admit of a probable explanation. See the discussion 
above. The omissions and additions in each case suit the specific purpose 
of the writer. The apparent contradictions, when studied carefully, blend 
into a harmonious whole. Hence we seem to be justified in maintaining 
the identity of the discourses recorded by Matthew and Luke. For a care¬ 
ful outline of this matchless discourse see Broadus on Matthew. Stalker, 
The Ethics of Jesus, has a very able exposition of the teaching. 

10. The Combination of Luke and John 

We now have to deal with the most perplexing question in harmonistic 
study, the proper disposal of the mass of material furnished by Luke in 
9:51-18:14. McClellan discusses ten schemes, pushes them all aside, and 
then suggests another which is no more convincing and equally complicated. 
Nothing can be attempted here but a presentation of the chief points in this * 
endless discussion. All the principal plans for arranging this part of Luke 
proceed on one or the other of the following ideas: 

1. Some hold that this portion of Luke is neither orderly nor chrono¬ 
logical. Hence many of the incidents, here recorded as apparently belonging 
to the last six months of the Saviour’s ministry, in reality are to be placed 
earlier. They are put here as a sort of summing up of things not mentioned 
elsewhere. So Kobinson and others. In favor of this theory it is urged 
that Luke here speaks of some things that Matthew and Mark put before 
the third Passover, such as the healing of a demoniac (Luke 11:14-36) and 
the blasphemy following. But it may be well replied. 

(a) It is not at all clear that we have here the same events that are re¬ 
corded in Matthew and Mark. Similar miracles were often wrought in the 
Master’s work and similar sayings were frequently repeated on similar or 

276 



NOTES ON SPECIAL POINTS 


different occasions. This was a common habit with him, as we have here¬ 
tofore seen. 

(6) This portion of Luke is his distinctive contribution to the mi nistry 
of Christ in addition to his account of the nativity. He has condensed 
his account of the withdrawals from Galilee, apparently to make room for 
the description of another part of Christ’s work. Matthew and Mark 
almost confine themselves to the ministry in Galilee, while Luke thus devotes 
the bulk of his narrative to what seems to be a later ministry, after Jesus 
has left Galilee. It is hardly likely that this account should be a mere jumble 
of scattered details. 

(c) Especially is this unlikely in view of Luke’s express statement (1:3) 
that he was going to write an orderly narrative. In no real sense could this 
be true, if this large section is dislocated in time and order of events. 

2. Others refer the entire narrative (Luke 9:51-18:14) to the last journey 
of the Saviour to Jerusalem to the Passover and see a triple reference to 
the same journey arguing for triplications in Luke. Others prefer to under¬ 
stand it as meaning the journey to the Feast of the Tabernacles or Dedication. 
Some would combine this idea with the unchronological plan noticed above. 
In favor of this journey being continuous and the last one to Jerusalem, the 
following arguments are adduced: 

(a) The language of Luke 9:51, “when the days were being completed 
that he should be received up, ” implies that the end was drawing near, and 
that he was setting his face towards Jerusalem to meet it. This is true 
without doubt, for Wieseler’s interpretation of “received up” as meaning 
Christ’s reception by man is entirely too forced. The expression points 
to the end of Christ’s earthly career. But what does the vague expression, 
“the days were being completed, ” mean? Does it have to mean only a few 
weeks? May it not include as much as six months? For we know that 
Jesus had been instructing his disciples on this very subject expressly and 
pointedly, and at the Transfiguration he had spoken of his “ decease.” Hence¬ 
forward this was the uppermost subject in his mind. So the interpretation 
is correct, but the inference is not necessary. This journey in Luke 9:51 
need not be either just before the Passover or the Dedication. It could be 
as early as Tabernacles and be thus described. 

(b) It is insisted that this is Jesus’ final departure from Galilee, the one 
described by Matthew and Mark. No place is allowed for a return to 
Galilee after the departure in Luke 9:51. Robinson urges that Luke 9:51 
naturally means a final departure from Galilee. But it may simply mean 
that he left it as a sphere of activity, not that he never entered Galilee again. 
And then Luke 17:11 expressly says that Jesus went “through the midst of 
Samaria and Galilee.” This means more than going on the border between 
the two countries, as McClellan argues. He went through some portions of 

277 



NOTES ON SPECIAL POINTS 


Samaria and Galilee. In order for McClellan to carry out his scheme he has 
to resort to the artificial device of referring part of John 10:40 to the departure 
from Galilee, and the other half to the Perean ministry after a diversion of 
considerable length into Samaria and back into Galilee. So the effort is not 
convincing to place all the material in this large section of Luke in one last 
journey to Jerusalem. 

3. The combination of Luke’s narrative with that of John. Wieselerwas 
the first to point out a possible parallel between Luke and John. John gives 
us three journeys,—the Feast of Tabernacles (John 7:2ff.), the journey to 
Bethany at the raising of Lazarus (John 11:17 f.), the final Passover (John 
12:1). Luke likewise three times in this section speaks of Jesus going to 
Jerusalem, 9:51; 13:22; 17:11. Hence it would seem possible, even probable, 
that their journeys corresponded. If so, John 7:2-11:54 is to be taken 
as parallel to Luke 9:51-18:14. This plan is followed by various modern 
scholars. 

According to John’s chronology, Jesus was in Jerusalem at the Feast 
of Tabernacles (7:2), at the Feast of Dedication (10:22), and at the Passover 
(12:1). Just after the Feast of the Dedication we find him abiding beyond 
Jordan, where John had baptized (John 10:40). From this point he comes 
to Bethany near Jerusalem at the raising of Lazarus (John 11:17), whence he 
withdraws to a little town called Ephraim in the hills north of Jerusalem 
(John 11:54). Here he abides awhile with his disciples away from his enemies 
till he goes to the Passover. Such is John’s outline of these last six months 
of the Saviour’s life. 

(а) But how is all this to be reconciled with the statement of Luke (17:11) 
that Jesus went through Samaria and Galilee? If Jesus went back to Galilee, 
John would have mentioned it, we are told. Not necessarily, not unless it 
fell in with his plan to do so. Hence no conflict need exist between Luke and 
John. Luke says he went through Galilee and John permits it by the break 
in his narrative at 11:54. Various points in the six months have been sug¬ 
gested as the point when the return to Galilee was made. The most natural 
point is from Ephraim, whither he had withdrawn (John 11:54). It was not 
far to go up through Samaria and join in Galilee (Luke 17:11) the pilgrims 
from his own country who were in the habit of going to the Passover through 
Perea, to avoid passing through Samaria. This supposition is not improb¬ 
able, as Robinson and McClellan urge, but very natural; it makes Luke and 
John both agree, and allows Luke 9:51 to mean that Jesus then left Galilee as 
a field of operations. Various other theories are suggested for this return to 
Galilee, but none of them appear as fitting as this one. It was just before 
the Passover, when such a journey from Galilee to Jerusalem would be made. 

(б) One other point needs to be considered. The theory we hold makes 
the journey in Luke 9:51 identical with the one in John 7:2-10, viz., to Taber- 

278 




NOTES ON SPECIAL POINTS 


nacles. Many hold such identity to be impossible because of apparent 
contradictions in the narratives. Andrews makes three objections against 
this identity: (1) That the Lord refused to go with his brethren (John 
7:6). But it was his brothers who were not favorable to him that he re¬ 
fused to go with. He simply wished to avoid publicity. His face was set 
(Luke 9:51) all the time, but he was not going with them. (2) That the 
manner of the going is unlike; the one in John is secret, while the one in Luke 
is public. But the secrecy in John may merely mean the avoidance of the 
caravan routes and so through Samaria (Luke). The messengers sent before 
were not to herald his coming to gather crowds simply, but to make ready for 
him. It was needed, since the Samaritans saw that his face was as if he were 
going to Jerusalem. (3) That he went rapidly according to John and slowly 
according to Luke. He does, according to John, appear in Jerusalem before 
the feast is over, but Luke does not make him move slowly. Nor is it neces¬ 
sary to connect the sending of the seventy (Luke 10:1 if.) with this journey. 
It belongs rather to the interval between Tabernacles and Dedication. So 
the secret going of John and the going through Samaria of Luke agree. 
John explains, 7:10, that Jesus rejected the advice of his brothers. This 
theory is held irrespective of this being the final departure from Galilee. 
It is not necessary to fill out every detail in this programme and show where 
Jesus was between Tabernacles and Dedication. The main outlines re¬ 
main clear and harmonious and are fairly satisfactory. This combination 
of Luke and John preserves the integrity of both narratives and fills up 
a large blank that would otherwise exist in these closing months of the Sav¬ 
iour’s life. Upon the whole, therefore, this view seems decidedly preferable, 
though nothing like absolute certainty can be claimed in regard to the 
question. 

We do not know what special source Luke had for 9:51-18:14. Some of 
it may have come from the Logia (Q). Hawkins (Oxford Studies , pp. 55 if.) 
calls it “the Travel Document.” Burton (Some Principles of Literary 
Criticism and Their Application to the Synoptic Problem) suggests “The 
Peraean Document” and thinks that Luke may have drafted it early out of 
oral material. But at any rate it is a great and characteristic portion of 
his Gospel and adds greatly to our knowledge of Christ. 

11. Did Christ Eat the Passover f 

To put this question in another form, it would be, On what day of the 
month was Jesus crucified? For the crucifixion occurred on the same Jewish 
day as the eating of the meal recorded by all four Evangelists. Nearly all 
agree that the crucifixion occurred on Friday and the meal was eaten the 
evening before, our Thursday, but the beginning of the Jewish day, counting 
from sunset to sunset. But what day of the month was it? The Passover 

279 



NOTES ON SPECIAL POINTS 


feast began on the 15th Nisan, the lamb being slain in the afternoon of the 
14th. But the day of the week would vary with the new moon. If Jesus 
ate the regular Passover supper, he was crucified on the 15th Nisan. If he 
ate an anticipatory meal a day in advance and was himself slain at the hour 
of killing the paschal lamb, he was crucified on the 14th Nisan. In that case 
he did not really eat the Passover supper at all. So then we must seek to 
determine the truth about this matter, because express statements are made 
about it in the Gospels. 

1. Some sentimental views of the question need to be disposed of first. 
A great controversy once raged in the early churches about the Passover. 

(a) In the latter part of the second century some of the churches of Asia 
Minor, largely composed of Jewish Christians, kept up the Passover on the 
ground that Jesus had eaten it the night before his crucifixion. Polycarp, 
the disciple of John, expresses the persuasion that Jesus ate the Passover. 

(b) But some of the churches were afraid of this example and its applica¬ 
tion to the discussion about the relation of the Mosaic laws to Christianity. 
So they took the position that Jesus did not eat the Passover himself, but 
as the Paschal Lamb, was crucified at the time the lamb was slain. He 
was our Passover. The Greek churches now hold this position, while the 
Latin churches hold that Jesus ate the Passover. But those arguments are 
purely subjective and do not affect the question of fact. Hence we waive 
this old-time controversy and come to the testimony of the Gospels themselves. 

2. The testimony of the Synoptists, Mark, Matthew, and Luke. The 
evidence they give is abundant and explicit to the effect that Jesus ate the 
regular Paschal Supper on the evening after the 14th Nisan. 

(a) Jesus predicted that his death would occur during the Feast of the 
Passover. See Matthew 26:2, “Ye know that after two days the Passover 
cometh, and the Son of Man is delivered up to be crucified.” See also 
Mark 14:1 and Luke 22:1, where the fact is alluded to. Passover is used 
in the general sense of the feast of unleavened bread, as Luke explains. 
The feast of unleavened bread followed the Passover meal, beginning the 
next morning and lasting a week. But the one term was used to include 
the other. The Passover was expanded to mean the entire feast that followed, 
and vice versa. 

(b) It is true that the Jewish authorities decided not to put Jesus to death 
during the feast (Matthew 26:5; Mark 14:2). But this decision was reached 
not because of any compunctions of conscience in the matter, but because 
they were afraid of a tumult among the people, owing to the great crowds 
many of whom were friendly to Christ. But so soon as Judas offered his 
services, their fears vanished and they proceeded with their murderous 
designs (Matthew 26:14; Mark 14:11). The rulers did expedite matters 
at the crucifixion that the bodies might not be exposed on the Sabbath. 

280 



NOTES ON SPECIAL POINTS 


But they had often tried to slay Jesus on the Sabbath heretofore. Public 
executions did take place during the feasts (Deut. 17:12 f.). 

(c) The Synoptists flatly say (Matthew 26:17, 20; Mark 14:12, 17; Luke 
22:7, 14) that on the first day of unleavened bread Jesus sent Peter and 
John from Bethany into the city to make preparations for eating the Pass- 
over, and that on the evening of the same day he ate it with his disciples. 
Luke calls it “the hour.” Now, the first day of unleavened bread was the 
14th Nisan. There is no question about this. Josephus speaks of the feast 
lasting eight days. The lamb of the supper being slain on the afternoon 
of this day, it was regarded as the beginning of the feast. Besides, Mark 
and Luke end the whole matter by saying that on this day they sacrificed 
the Passover. Jesus himself calls it the Passover (Luke 22:15). It is useless 
to say that Jesus ate the Passover a day in advance. This could not be done, 
especially by one to whom the temple authorities were hostile. Equally 
useless is it to say that the Jews ate the Passover a day too late. If a mis¬ 
take was made about the new moon, they would hardly keep the Passover 
on two different days, nor would Jesus be apt to make a point about the 
matter. 

3. The testimony of John. If we had only the evidence of the Synoptists, 
no serious trouble would ever arise on this question. Strauss has strenuously 
urged that John is on this point in hopeless conflict with the other Evangel¬ 
ists, since he makes Jesus eat the Passover on the evening after the 13th 
Nisan (Wednesday), and not the evening after the 14th (Thursday). This 
idea has gained a foothold among many able modern writers who see a clear 
contradiction between the Synoptics and the Fourth Gospel. Some of these 
evidently do so because they hold that the Paschal controversy in Asia 
Minor arose from this supposed conflict of John with the Synoptists, and that 
this shows John’s Gospel to have been in existence when that controversy 
began. It is not worth while to maintain that John in chapter 13 alludes 
to a different meal on a different occasion. The points of contact with 
the Synoptists are too sharp and clear, such as the sop given to Judas. But 
five passages in John are produced as being in direct opposition to the state¬ 
ments of the Synoptic Gospels. A careful examination of each of these five 
passages in the Fourth Gospel will show that John does not say that Jesus 
ate the Passover meal a day in advance of the regular time, but quite the 
contrary. 

(a) John 13:1 f., “Now before the feast of the Passover, Jesus knowing, 
etc.” Here, it is alleged, a distinct statement is made that this supper 
was before the Passover, and consequently twenty-four hours before. But 
several things are taken for granted in this inference. One is that the phrase 
“feast of the Passover” is to be confined to this particular meal, and is not 
to include the entire festival of unleavened bread (c/. Luke 22:1). Often 

281 



NOTES ON SPECIAL POINTS 


by a metonymy of speech the name of a part is given to the whole. Besides, 
it is not certain that verse 1 is to be connected with verse 2. The best exe- 
getes agree that a complete idea may be presented therein, either a general 
statement that Jesus loved his own before the Passover and until the end, 
or that he came into special consciousness of this love just before the Passover. 
And if the more natural interpretation be taken and the application of this 
love be made in verse 2, it is not necessary that the “before” be as much as 
twenty-four hours. Observe also the text adopted in the Revised Version in 
verse 2, not “supper being ended,” but “during supper.” With this reading 
agree the other references in 13:4, “riseth from supper,” 13:12, “sat down 
again,” 13:23, “there was at the table reclining in Jesus’ bosom.” So the 
natural meaning is that just before the meal began, Jesus purposed to show 
his love for his own by a practical illustration. So, after they had all re¬ 
clined at the table according to custom, Jesus arose and passed around the 
tables, washing their feet; then he reclined again and proceeded with the 
meal. So nothing at all can be made out of this passage against the view 
that this was the regular Passover; but, on the other hand, the most natural 
meaning is that John is here describing what took place at this Passover 
meal. Else, why should he mention the Passover at all? 

( b ) John 13:27, “That thou doest, do quickly.” The objection is made 
that the disciples would not have thought that Jesus referred to the feast 
(13:29), if the Passover meal was already going on or was over. So, it is 
urged, this remark must have been made a day before the Passover was 
celebrated. But if that were the case, where would be the necessity for 
hurry, as there would be plenty of time on the morrow? The word “feast” 
here need not be confined to the paschal supper, but more naturally refers 
to the whole of the feast, of which the supper was a part. So this haste was 
needed to provide for the feast of unleavened bread which began on the next 
morning. No real force lies in the fact that this day was a holy day, being 
the first day of the Passover festival. TheMishna expressly allows the 
procuring, even on a Sabbath, what was needed for the Passover. If this 
could be done on a Sabbath, much more could it be done on a feast day which 
was not a Sabbath. Hence not only was it possible for the disciples to have 
misunderstood the remark of Jesus on the Passover evening, but it was far 
more natural that such misapprehensions should arise then than a day before. 
So this passage, like the preceding, when rightly understood, really confirms 
the Synoptists. 

(c) John 18:28, “They themselves entered not into the palace, that they 
might not be defiled, but might eat the Passover.” At first sight this does 
look like a contradiction. For this was certainly after the feast of John 13:2, 
and if they had not eaten the Passover meal, why here is a clear case of conflict 
of authorities. But it is by no means certain that the phrase “eat the Pass- 

282 




NOTES ON SPECIAL POINTS 


over” means simply the paschal supper. This phrase occurs five times in the 
New Testament besides this, but all in Matthew, Mark, and Luke (Matt. 
26:17; Mark 14:12, 14; Luke 22:11, 15). In all of these the reference is to 
the paschal supper. But the word “passover” is used in three senses in the 
New Testament, the paschal supper, the paschal lamb, or the paschal festival. 
The word is used eight times in John besides this instance, and in every case 
the Passover festival is meant. So we may fairly infer that the usage of 
John must determine his own meaning rather than that of the Synoptists. 
This becomes more probable when we remember that John wrote much later 
than they, after the destruction of Jerusalem, when these terms were not 
used so strictly. He always speaks of “the Jews” as separate from Chris¬ 
tians. And this very expression is used in 2 Chronicles 30:22, “And they 
did eat the festival seven days.” The Septuagint translates it, “And they 
fulfilled (kept) the festival of unleavened bread seven days.” See Robinson. 
So it is entirely possible for the phrase, “eat the Passover,” to mean in this 
instance also the celebration of the Passover festival. Some have urged 
that the Sanhedrin had not eaten the Passover at the regular hour because 
of the excitement of the trial. But this is hardly tenable. And, moreover, 
since this remark was made early in the morning, how could that affect the 
eating of the supper in the evening? For whatever impurities one had during 
the day passed away at evening. Hence this uncleanness must belong to 
the same day on which it was incurred. If the Passover festival had begun, 
this would be true, for they would wish to participate in the offerings of that 
day. So this passage likewise becomes an argument in favor of agreement 
with the Synoptists. 

(d) John 19:14, “Now it was the Preparation of the Passover.” This is 
claimed to mean the day preceding the Passover festival. Hence Christ 
was crucified on the 14th Nisan, in opposition to the Synoptists. The 
afternoon before the Passover was used as a preparation, but it was not 
technically so called. This phrase “Preparation” was really the name 
of a day in the week, the day before the Sabbath, our Friday. We are not 
left to conjecture about this question. The Evangelists all use it in this 
sense alone. Matthew uses it for Friday (27:62), Mark expressly says 
that the Preparation was the day before the Sabbath (15:42), Luke says 
that it was the day of the Preparation and the Sabbath drew on (23:54), 
and John himself so uses the word in two other passages (19:31, 42), in 
both of which haste is exercised on the Preparation, because the Sabbath 
was at hand. The New Testament usage is conclusive, therefore, on this 
point. This, then, was the Friday of Passover week. And this agrees 
with the Synoptists. Besides, the term “Preparation” has long been the 
regular name for Friday in the Greek language, caused by the New Testament 
usage. It is so in the Modern Greek to-day. It was the Sabbath eve, just 



NOTES ON SPECIAL POINTS 


as the Germans have Sonnabend for Sunday eve, i.e., Saturday afternoon. 
So this passage also becomes a positive argument for the agreement between 
John and the Synoptists. 

(e) John 19:31, “For the day of that Sabbath was a high day.” From 
this passage it has been argued that at this Passover the first day of the 
Passover festival coincided with the weekly Sabbath. But that is an en¬ 
tirely gratuitous inference. This coincidence would, of course, be a “high 
day,” but so would the first day of the feast, the last day, or the Sabbath 
of the feast. In John 7:37 the last day is called “the great day of the feast.” 
The Sabbath occurring during the festival would be a high day likewise* 
Robinson’s arguments on this point are quite conclusive. Nothing can be 
made out of the expression against the position of the Synoptists. 

McClellan discusses various other passages in John which show that 
the crucifixion occurred on Friday, and that this was the first day of the 
feast (John 18:39, 40; 19:31, 42; 20:1, 19, etc.). We conclude then that 
a fair interpretation of the passages alleged not only removes all contra¬ 
diction between John and the Synoptists, but rather decidedly favors the 
view that they have the same date for the Passover meal, and that Jesus ate 
the Passover at the regular hour and was crucified on Friday, 15th Nisan. 

It is reassuring to note that David Smith (The Days of His Flesh, Appendix 
VIII) reaches the same conclusion as that just stated. He makes it out that 
Jesus ate the regular Passover meal and was crucified on Friday 15th of 
Nisan and that the passages in John really agree with the Synoptic account. 

12. The Hour of the Crucifixion 

In John 19:14 it is stated that the time when Pilate sentenced Jesus to 
be crucified, or rather when he began the last trial in which he sentenced 
him, was about the sixth hour. We read, however, in Mark 15:25 that 
it was the third hour when Christ was crucified. The Synoptists all unite 
in saying that the darkness began at the sixth hour. The Jewish way of 
counting the hours was to divide the night and day into twelve divisions 
each, beginning at sunrise and sunset. The hours would thus vary in length 
with the time of year. Just after the vernal equinox the third hour of Mark 
would be about 9 a.m., and the sixth hour of the Synoptists would be about 
noon. The ninth hour, when Jesus gave his piteous cry to God (Mark 15:34), 
would be about 3 p.m. But how can the sixth hour of John, the time when 
Jesus was sentenced by Pilate, be reconciled to this schedule? A real diffi¬ 
culty is here presented, but by no means an insuperable one, as Alford and 
Meyer hold. Let us discuss some of the more usual explanations. Andrews 
and McClellan give quite a variety of suggested solutions. 

1. Some hold that “sixth” in John is a textual error for “third.” This 
could easily happen, since the gamma and the digamma of the Greek are 

284 



NOTES ON SPECIAL POINTS 


very similar. Eusebius said that the accurate copies had it “third” in 
John. But the textual evidence is overwhelmingly against it, and, besides, 
the difficulty would not be removed. John is evidently speaking of the 
time at the last trial and Mark of the time after Jesus has been led out to 
the crucifixion. So nothing is gained by this hypothesis. We should still 
be confronted with the same difficulty. The change to third in John was a 
mere stupid scribal correction. 

2. Others would change the punctuation in John 19:14 so as to make 
“of the Passover” belong to “sixth hour,” beginning from midnight. But 
there is no evidence that the Passover began with midnight. So Hofmann. 
This is very forced and unnatural. 

3. Views that hinge on the word “preparation.” Some would hold 
that John simply says that about noon the preparation time of the Passover 
begins. But Preparation here means Friday, and noon is not the hour 
needed to harmonize with Mark. Equally arbitrary is it to count six hours 
backward from noon so as to reach six o’clock. 

Augustine suggested that the six hours are to be counted from 3 a.m. 
This would make 9 a.m., and would concur with the hour of Mark. But 
this is wholly arbitrary and unsatisfactory, and would not relieve the trouble. 

4. Equally arbitrary is the solution that makes Mark refer to the hour 
of the sentence and John to the crucifixion, just the reverse of the Scripture 
account. Augustine also proposed that Jesus was crucified at the third hour 
by the tongues of the Jews, and at the sixth by the hands of the soldiers. 

5. Others hold that Mark and John both speak in general terms. Hence 
the crucifixion may have taken place between 9 and 12 in the morning. 
Mark looks in one direction and John in the other without aiming at 
definiteness. The Jews, it is true, were not as exact in the use of expressions 
of time as we are to-day, but this solution hardly meets the requirements 
of the case. Mark puts his third hour at the beginning of the crucifixion, 
and John his sixth hour at the beginning of the last trial. This reconciliation 
does not reconcile. 

6. The most satisfactory solution of the difficulty is to be found in the 
idea that John here uses the Roman computation of time, from midnight 
to noon and noon to midnight, just as we do now. Hence the sixth hour 
would be our six o’clock in the morning. If this hour was the beginning 
of the last trial of Jesus, we then have enough, but not too much, time for 
the completion of the trial, the carrying away of Jesus outside the city walls, 
together with the procuring of the crosses, etc. All the events, moreover, 
narrated by the Evangelists, could have occurred between dawn (John 18:27) 
and six or seven. 

For a long time it was doubted whether the Romans ever used this method 
of computing time for civil days. Farrar vehemently opposes this idea. 

285 




NOTES ON SPECIAL POINTS 


But Plutarch, Pliny, Aulus Gellius, and Macrobius expressly say that the 
Roman civil day was reckoned from midnight to midnight. So the question 
of fact may be considered as settled. The only remaining question is whether 
John used this mode of reckoning. Of course, the Romans had also the 
natural day and the natural night just as we do now. In favor of the idea 
that John uses the Roman way of counting the hours in the civil day, several 
things may be said. 

(а) He wrote the Gospel late in the century, probably in Asia Minor, 
long after the destruction of Jerusalem, when the Jewish method would 
not likely be preserved. Roman ideas were prevalent in Asia Minor. John 
evidently is not writing for the Jews primarily, since he constantly speaks 
of “the Jews” as outsiders. John is writing to be understood by the people, 
and this is the way it would be understood in Asia Minor. 

(б) All the passages in John, where the hour is mentioned, allow this 
computation. John 1:39 would be 10 a.m.; 4:6 f. would be 6 p.m., counting 
from noon also (as we do). This hour suits best the circumstances. In 
the evening the women would come to get water, Jesus would have time 
for his journey thither, and would be tired and hungry. In John 4:52 the 
hour would be 7 p.m. This hour likewise suits the circumstances better. 
John 11:9, Are there not twelve hours in the day? is not against this idea, 
since here obviously the natural day, as opposed to night, is meant. The 
Romans used both methods and so do we. 

(c) Moreover, one passage in John (20:19), when compared with Luke 
24:29, 36, makes it necessary to understand that John used the Roman 
method in this instance. It was toward evening, and the day had declined, 
according to Luke, when Jesus and the disciples drew near to Emmaus. 
Here he ate supper and, “rising up that very hour,” the disciples returned 
seven miles to Jerusalem and told these things to the eleven who were to¬ 
gether. But while they were narrating these things Jesus appeared to them. 
Now John, in mentioning this very appearance of Jesus (20:19), says that it 
“was evening on that day, the first day of the week,” i.e., evening of the day 
when Mary Magdalene had seen the Lord. But with the Jews the evening 
began the day. Hence John, here at least, is hound to mean the Roman day. 
It was the evening of the same day in the morning of which Mary had seen 
Jesus. This appears conclusive. John did use the Roman method here, 
may have done so always, almost certainly did so in 19:14. Besides, as 
McClellan shows, the natural meaning of John's phrase is that it was the sixth 
hour of the Friday (Preparation) of the Passover. But we have just seen 
that John in 20:19 counts according to the Roman day. Hence the sixth 
hour of Friday would be six o’clock in the morning. 

This is the only solution that really harmonizes John and Mark. The 
rest make the hours agree, but the hours bring together different events. 

286 



NOTES ON SPECIAL POINTS 


This method harmonizes the whole narrative, and seems entirely probable, 
if we can assume that the Romans or Greeks employed hours in this sense, 
a point denied by Ramsay. 

Sir W. M. Ramsay (The Expositor for March, 1893, and Extra Volume, 
Hastings D B) contends that Mark and John are at variance, but that it is 
of small moment, since the ancients had little notion about hours. He seeks 
to show that the martyrdom of Polycarp and Pronius, usually relied on to 
prove that in Asia Minor the hours were counted from midnight, took place 
in the afternoon, instead of the morning, the usual time. Hence the eighth 
and tenth hours respectively would be 2 p.m. and 4 p.m. Ramsay argues 
that, when hours were counted, they were always counted from sunrise. He 
holds that John is more accurate about hours than Mark and that hence 
Mark is in error. He agrees that John “stood on the Roman plane” in 
the use of time, but denies that the sixth hour can be our 6 a.m. But the 
evidence is too uncertain for such a dogmatic position. 

13. The Time of the Resurrection of Christ 

1. Mark, Luke, and John say that the resurrection had taken place early 
on the first day of the week, i.e. early Sunday morning. Mark (16:9) says 
that Jesus, “having risen early, on the first day of the week, appeared, etc.” 
The position of “early” is ambiguous in the Greek and the passage is dis¬ 
puted. Mark (16:2) states that it was very early on the first day of the 
week, the sun having risen, when the women came to the sepulchre. Luke 
(24:1) says that the women came to the tomb at early dawn on the first day 
of the week. John (20:1) says that Mary Magdalene came to the tomb in 
the morning on the first day of the week. So then, there is no doubt that 
these three Evangelists mean to say that Jesus rose very early on Sunday 
morning, and that shortly after that event came the two Marys and some 
other women to anoint his body with spices. 

Much objection is made to some of the details in the accounts of Mark 
and John especially as being inconsistent. John (20:1) says that Mary 
comes while it is yet dark, while Mark says (16:2) that the sun was risen. 
But Mark also says in the same verse that it was very early, which would 
agree with John’s statement that it was yet dark. Hence Mark’s other 
statement, that the sun was risen, must be interpreted in the light of his 
own words. Two solutions can be offered. 

(a) We may suppose, as McClellan and others, that John’s note of time 
refers to the starting from Bethany, while it was yet dark or very early 
(Mark). In a few minutes it would be early dawn (Luke), and by the time 
the women come to the tomb, the sun would be up. All this is entirely 
possible and looks even probable, for in the twilight of early dawn, the border 
line is very narrow between darkness and sunrise. A stiff morning walk 

287 




NOTES ON SPECIAL POINTS 


would pass through all the stages. It all depends on where you take your 
stand in this fleeting interim. Mark covers both sides and so includes it all 
from the first glimmering light till the full light of day. 

(6) Or the expression, “the sun was risen” (aorist participle), may simply 
be a general expression applicable to the phenomena of sunrise. The first 
gleam of daylight comes from the rising sun, though not yet completely risen. 
Robinson gives several examples from the Septuagint, where the same phrase 
is used in the aorist tense in a general way for the dawning fight of day 
(Judges 9:33; 2 Kings 3:22; Ps. 104:22). Either of these explanations is 
entirely possible and removes the difficulty. 

2. But Matthew seems to put the resurrection on the evening after the 
Sabbath, our Saturday evening. He says (28:1), “But late on the Sab¬ 
bath day, as it was dawning into the first day of the week, came Mary Magda¬ 
lene and the other Mary to view the sepulchre.” If this passage means 
that the visit was made at the end of the Sabbath day (evening) and after 
the resurrection of Jesus, then Matthew is in plain contradiction to the other 
Evangelists. Some have taken the position that Jesus rose at sunset on the 
Sabbath day, forgetting that Mark (16:9) says that he rose early in the 
morning. There are several ways of reconciling Matthew with the other 
gospels. 

(a) Greswell, Alford and others would translate “late on the Sabbath 
day” by “late in the week.” The Greek word is the same in this verse 
for Sabbath and week. In both cases, therefore, the translation could 
be the same. But little sense would result from this translation. “Late 
in the week” and “dawning into the first day of the week” hardly fit well. 
By this explanation the latter expression is used for the first part of Sunday 
and the visit occurred in this dawning part of the day. 

( b ) Others would translate “late on the Sabbath day” by “after the 
Sabbath day.” Godet, Grimm and others contend that the Greek idiom 
could mean this, and the Koine allows it (Robertson, Grammar of the Greek 
New Testament, pp. 645 f.). This rendering is possible, though the papyri 
have instances of “late on” for this preposition ( opse ), and it is so translated 
by several English translators. Thus the Greek idiom allows either “ late 
on” or “after.” 

(c) Matthew does not clearly say that this visit was made after the resur¬ 
rection of the Saviour although his words may mean that. Hence the words 
may have their natural meaning as sustained by the papyri. Late on the 
Sabbath day, about sundown say, the two Marys go to view the sepulchre 
(Matt. 28:1), having rested through the day (Luke 23:56). The women who 
had come with Jesus from Galilee had gone thither on Friday, after his burial, 
to see where he was laid and had prepared spices. If they went at night¬ 
fall at the close of the Sabbath (Matt. 28:1) “to see the sepulchre,” they 

288 



NOTES ON SPECIAL POINTS 


could have bought spices after sundown (Mark 16:1). Then (Mark 16:2) 
in the early morning, they rose and took the spices and went to anoint his 
body. It was then that they saw the angel (Matt. 28:5). Matthew does 
not say that in the visit of 28:1 the angel appeared to them. He speaks 
of the earthquake having come, and the resurrection, and then resumes. 
This view gains some support from the use of the same Greek word in Luke 
23:54, “And it was the day of the Preparation (Friday) and the Sabbath 
drew on (was dawning).” Here the meaning seems to be that the Sabbath 
davmed at the close of the day. So Westcott, McClellan and others. How¬ 
ever it may be about the visit of the women in Matt. 28:1, Matthew certainly 
does not mean to say that Jesus rose at sunset on the Sabbath. The whole 
course of his narrative in the rest of the chapter shows that it was the morning 
of Sunday when the angel appeared. While (Matt. 28:11) the women went 
to the disciples, the soldiers ran to the chief priests (Matt. 28:13) and said 
that the disciples came by night and stole him while they slept, clearly imply¬ 
ing that it was now day. Hence Matthew does not teach that Jesus rose 
at sunset, but the reverse. Besides, Matthew expressly says that Jesus rose 
on the third day, which would not be true, if he rose on the Sabbath. 

(d) Sabbath day may be used of the day followed by the night, according 
to a possible understanding of the language. The Jews originally counted 
from evening to evening, but this custom did not prevail universally. Jonah 
(1:17) and Matthew (12:40) speak of three days and three nights, following 
the day by the night. Meyer, Morison, Clark and others hold this view, 
and it is possible, but certainly not so satisfactory as the view given under 
(c). At any rate, it remains clear that Matthew agrees with the other Evange¬ 
lists in putting the resurrection of Jesus Sunday morning. The chief point 
of difficulty is Matthew’s visit of the women in 28:1, whether this was in the 
evening before simply “to view the sepulchre,” or in the morning to anoint 
the body of the Saviour. The condensed account of Matthew leaves this 
question unsettled, and there we too shall have to leave it. And this last 
matter does not affect the question as to the time of the Lord’s resurrection, 
but only the number of the visits made by the women. 

14 . The Length of Our Lord’s Stay in the Tomb 

Quite an effort is made in some quarters to show that Jesus remained 
in the tomb seventy-two hours, three full days and nights. The effort seems 
due to a desire to give full value to the expression “three days” and to vindi¬ 
cate scripture. But a minutely literal interpretation of this phrase makes 
“ on the third day ” flatly erroneous. A good deal of labor has been expended 
in the impossible attempt to make three and four equal to each other. There 
are three sets of expressions used about the matter, besides the express state- 

289 



NOTES ON SPECIAL POINTS 


ments of the Gospels about the days of the crucifixion and resurrection. Let 
us examine these lines of evidence. 

1. Luke settles the matter pointedly by mentioning all the time between 
the crucifixion and the resurrection (Luke 23:50-24:3). The burial took 
place Friday afternoon just before the Sabbath drew on (Luke 23:54). The 
women rested on the Sabbath (Saturday) (Luke 23:56), and went to the 
sepulchre early Sunday morning, the first day of the week (Luke 24:1). 
There is no escaping this piece of chronology. This is all the time there was 
between the two events. Jesus then lay in the tomb from late in the after¬ 
noon of Friday till early Sunday morning. The other Gospels agree with 
this reckoning of the time, as we have already seen. 

2. But how about the prediction of Jesus, repeatedly made, and once 
illustrated by the case of Jonah, that he would rise after three days? Are 
two nights and a day and two pieces of days three days? Let us see. 

(а) The well-known custom of the Jews was to count a part of a day as 
a whole day of twenty-four hours. Hence a part of a day or night would 
be counted as a whole day, the term day obviously having two senses, as 
night and day, or day contrasted with night. So then the part of Friday 
would count as one day, Saturday another, and the part of Sunday the 
third day. This method of reckoning gives no trouble to a Jew or to modern 
men, for that matter. In free vernacular we speak the same way today. 

(б) Besides, the phrase “on the third day” is obliged to mean that the 
resurrection took place on that day, for, if it occurred after the third day, 
it would be on the fourth day and not on the third. Now it so happens 
that this term “third day” is applied seven times to the resurrection of Christ 
(Matt. 16:21; Matt. 17:23; Matt. 20:19; Luke 27:7, 21, 46; 1 Cor. 15:4). 
These numerous passages of Scripture, both prophecy and statement of 
history, agree with the record of the fact that Jesus did rise on the third 
day. (Luke 24:7.) 

(c) Moreover, the phrase “after three days” is used by the same writers 
(Matthew and Luke) in connection with the former one, “the third day,” 
as meaning the same thing. Hence the definite and clear expressions must 
explain the one that is less so. The chief priests and Pharisees remember 
(Matt. 27:63) that Jesus said, after three days I rise again. Hence they 
urge Pilate to keep a guard over the tomb until the third day (Matt. 27:64). 
This is their own interpretation of the Saviour’s words. Besides, in parallel 
passages in the different Gospels, one will have one expression and another 
the other, naturally suggesting that they regarded them as equivalent. (Cf. 
Mark 8:31 with Matt. 16:21, Luke 9:22 with Mark 10:34.) On the third 
day cannot mean on the fourth day, while after three days can be used as 
meaning on the third day. 

(d) Matthew 12:40 is urged as conclusive the other way. But the “three 

290 



NOTES ON SPECIAL POINTS 


days and three nights” may be nothing more than a longer way of saying 
three days, using day in its long sense. And we have already seen that the 
Jews counted any part of this full day (day and night) as a whole day (day 
and night). Hence this passage may mean nothing more than the common 
“after three days” above mentioned, and, like that expression, must be 
interpreted in accordance with the definite term “on the third day” and 
with the clear chronological data given by Luke and the rest. They seemed 
to be conscious of no discrepancy in these various expressions. Most likely 
they understood them as well as we do at any rate; 





A LIST OF THE PARABLES OF JESUS 

The Sign of the Temple, § 31. 

The Physician, § 39 (cf. § 47). 

The Three Parables about the New Dispensation, § 48. 

The Blind Guiding the Blind, The Mote and the Beam, § 54. 
The Wise and Foolish Builders, § 54. 

The Children in the Market Place, § 57. 

The Two Debtors, § 59. 

Parables about Satan’s Kingdom, § 61. 

The Unclean Spirit that Returned, § 62. 

The Sower, § 64. 

The Seed Growing of Itself, § 64. 

The Tares, § 64. 

The Mustard Seed, §§64 and 110. 

The Leaven, §§64 and 110. 

The Hid Treasure, § 64. 

The Pearl of Great Price, § 64. 

The Net, § 64. 

The Scribe, § 64. 

The Parable of Corban, § 77. 

The Unmerciful Servant, § 92. 

The Good Shepherd, § 101. 

The Good Samaritan, § 103. 

The Importunate Friend, § 105. 

The Rich Fool, § 108. 

The Waiting Servants, § 108. 

The Wise Steward, § 108. 

The Fig Tree, § 109. 

Seats at Feasts, § 114. 

Feast for the Poor, § 114. 

The Great Supper, § 114. 

The Tower and the King, § 115. 

The Lost Sheep, § 116 (cf. § 91). 

The Lost Coin, § 116. 

The Lost Son, § 116. 

The Unrighteous Steward, § 117. 

292 


A LIST OF THE PARABLES OF JESUS 


The Rich Man and Lazarus, § 117. 

Unprofitable Servants, § 117. 

The Importunate Widow, § 121. 

The Pharisee and the Publican, § 121. 

The Laborers in the Vineyard, § 124. 

The Pounds, § 127. 

The Two Sons, § 132. 

The Wicked Husbandmen, § 132. 

The Rejected Stone, § 132. 

The Marriage Feast and the Wedding Garment, § 132. 
The Fig Tree, § 139. 

The Porter, § 139. 

The Master and the Thief, § 139. 

The Wise Servant, § 139. 

The Ten Virgins, § 139. 

The Talents, § 139. 

The Sheep and the Goats, § 139. 


293 



A LIST OF THE MIRACLES OF JESUS 


The Water Made Wine, § 29. 

The Courtier’s Son, § 38. 

The First Draught of Fishes, § 41. 

The Capernaum Demoniac, § 42. 

Simon’s Mother-in-law, § 43. 

A Leper, § 45. 

The Paralytic, § 46. 

The Impotent Man, § 49. 

The Man with a Withered Hand, § 51. 

The Centurion’s Servant, § 55. 

The Widow’s Son, § 56. 

A Blind and Dumb Man, § 61. 

The Stilling of the Storm, § 65. 

The Gadarene Demoniacs, § 66. 

The Woman with an Issue of Blood, § 67. 

Jairus’ Daughter, § 67. 

Two Blind Men, § 68. 

A Dumb Demoniac, § 68. 

The Five Thousand Fed, § 72. 

Jesus Walking on the Water, § 74. 

The Phoenician Woman’s Daughter, § 78. 

The Deaf and Dumb Man, § 79. 

The Four Thousand Fed, § 79. 

A Blind Man Healed, § 81. 

The Demoniac Boy, § 87. 

The Shekel in the Fish’s Mouth, § 89. 

The Man Born Blind, § 100. 

The Woman with an Infirmity, § 110. 

The Man with the Dropsy, § 114. 

The Raising of Lazarus, § 118. 

The Ten Lepers, § 120. 

Blind Bartimaeus and His Companion, § 126. 

The Fig Tree Cursed, § 129. 

Malchus’ Ear, § 153. 

The Second Draught of Fishes, § 180. 

Besides these particular miracles numerous general groups must be 
added, as Mark 6:56; Matt. 4:23 f.; 9:35f.; Luke 4:40 f.; 5:15 f.; 
6:17-19; 7:21 f.; John 2:23; 3:2; 4:45; 20:30; 21:25. 

294 


LIST OF OLD TESTAMENT QUOTATIONS IN THE 
GOSPELS 


Mark 

1: 2, 

from Mai. 3:1; Isa. 40:3. 

« 

1: 3, 

a 

Isa. 40:3. 

a 

1:11, 

a 

Ps. 2:7; Isa. 42:1. 

u 

1:24, 

u 

Ps. 16:10. 

u 

1:44, 

u 

Lev. 13:49; 14:2-32. 

tt 

2:24, 

u 

Ex. 20:10, Deut. 5:14; 23:25 

u 

2:25, 

u 

Lev. 24:9; 1 Sam. 21:1-6. 

u 

4:12, 

u 

Isa. 6:9, 10. 

u 

4:29, 

tt 

Joel 3:13. 

u 

4:32, 

« 

Dan. 4:9. 

« 

6:18, 

a 

Lev. 18:16; 20:21. 

u 

7:6, 7, 

« 

Isa. 29:13. 

u 

7:10, 

u 

Ex. 20:12; 21:17; Lev. 20:9; Deut. 5:16. 

u 

8:18, 

u 

Isa. 6:9, 10; Jer. 5:21; Ezek. 12:2. 

u 

8:38, 

u 

Ps. 62:12; Prov. 24:12. 

a 

9: 7, 

tt 

Deut. 18:15; Isa. 42:1; Ps. 2:7. 

u 

9:12, 

u 

Mai. 4:5. 

“ 

9:13, 

u 

1 Kings 10:2, 10. 

u 

9:48, 

tt 

Isa. 66:24. 

u 

9:49, 

« 

Lev. 2:13. 

« 

10: 4, 

u 

Deut. 24:1. 

u 

10: 6, 

it 

Gen. 1:27; 5:2. 

u 

10:7, 8, 

u 

Gen. 2:24. 

a 

10:19, 

u 

Ex. 20:12-17; Deut. 5:16-21. 

a 

10:27, 

u 

Gen. 18:14; Job 42:2. 

u 

11: 9, 

tt 

Ps. 118:26. 

tt 

11:17, 

tt 

Isa. 5:17; Jer. 7:11. 

a 

12: 2, 

tt 

Isa. 5:1 f. 

a 

12:10, 11, 

tt 

Ps. 118:22 f. 

u 

12:19, 

u 

Gen. 38:8; Deut. 25:5, 6. 

a 

12:26, 

tt 

Ex. 3:6. 

a 

12:29, 

a 

Deut. 6:4, 6. 

u 

12:31, 

a 

Lev. 19:18. 

a 

12:33, 

a 

1 Sam 15:22. 


295 


LIST OF OLD TESTAMENT QUOTATIONS IN THE GOSPELS 


Mark 12:36, 

« 13:12, 

* 13:14, 

* 13:19, 

« 13:24, 

* 13:26, 

« 14:12, 

* 14:18, 

« 14:24, 

« 14:27, 

* 14:34, 

• 14:62, 

* 14:64, 

« 15:24, 

* 15:34, 
Matt. 1: 1-17, 

“ 1:23, 

“ 2 : 2 , 

« 2 : 6 , 

« 2:15, 

« 2:18, 

« 3: 3, 

« 3:17, 

« 4: 4, 

“ 4: 6, 

• 4: 7, 

“ 4:10, 

• 4:15 f., 

° 5: 4, 

• 5: 5, 

• 5: 6, 

“ 5: 7, 

• 5: 8, 

« 5:21 f., 

* 5:27, 

« 5:31, 

“ 5:33 ff., 

• 5:38, 

« 5:43, 

• 8 : 11 , 

• 8:17, 


from Ps. 8:7; 110:1. 

“ Mic. 7:6. 

" Dan. 9:27. 

* Dan. 12:1. 

“ Dan. 8:10; Eccl. 12:2; Joel 4:16. 

« Dan. 7:13. 

« Ex. 12:18-20. 

« Ps. 41:9. 

« Ex. 24:8; Lev. 4:18-20; Jer. 31:31. 

« Zech. 13:7. 

« Ps. 42:6. 

* Ps. 110:1; Dan. 7:13. 

“ Lev. 24:16. 

“ Ps. 22:18. 

« Ps. 22:1. 

« 1 Chron. 1:34; 2:1-15; 3:1-19. 

“ Isa. 7:14. 

“ Num. 24:17. 

« Mic. 5:1 f. 

* Hos. 11:1. 

* Jer. 31:15. 

* Isa. 40:3. 

« Ps. 2:7; Isa. 42:1. 
w Deut. 8:3. 

* Ps. 91:11. 

<£ Deut. 6:16. 

« Deut. 6:13. 

* Isa. 8:23; 9:1 f. 

* Isa. 61:2. 

* Ps. 37:11. 

« Ps. 55. 

* Ps. 18:25; Prov. 11:17. 

“ Ps. 24:3-5. 

“ Ex. 20:13; Deut. 5:17. 

“ Ex. 20:14; Deut. 5:18. 

" Deut. 24:1. 

“ Ex. 20:7; Num. 30:2; Lev. 19:12; Deut. 5:11; 
23:21; Isa. 66:1; Ps. 48:2. 

* Ex. 21:24; Lev. 24:20; Deut. 19:21. 

“ Lev. 19:18; Deut. 23:6; 25:19. 

“ Isa. 49:12. 

* Isa. 53:4. 

296 



LIST OF OLD TESTAMENT QUOTATIONS IN THE GOSPELS 


Matt. 9:13, 

from Hos. 6:6. 

tt 

9:36, 

u 

Num. 27:17; Ezek. 24:5. 

tt 

10:35, 

tt 

Mic. 7:6. 

u 

11: 5, 

u 

Isa. 2:18-19; 35:5-6; 61:1. 

tt 

11:10, 

tl 

Mai. 3:1. 

tt 

11:15, 

it 

Mai. 4:5. 

tt 

11:23, 

u 

Isa. 14:13-15. 

u 

11:24, 

tt 

Gen. 19:24. 

ft 

11:29 f., 

u 

Jer. 6:16. 

tt 

12: 2, 

u 

Ex. 20:10; Deut. 5:14; 23:25. 

tt 

12: 3, 

a 

Lev. 24:9; 1 Sam. 21:1-6. 

tt 

12: 5, 

tt 

Num. 28:9-10 

tt 

12: 7, 

tt 

Hos. 6:6. 

a 

12:18-21, 

it 

Isa. 42:1-4. 

tt 

12:40, 

tt 

Jonah 1:17; 2:1-2; 3:5; 4:3; 1 Kings 10:1-10. 

tt 

13:14, 15, 

a 

Isa. 6:9, 10. 

tt 

13:32, 

a 

Dan. 4:9-21. 

tt 

13:35, 

tt 

Ps. 78:2. 

tt 

13:43, 

tt 

Dan. 12:3. 

tt 

15: 4, 

tt 

Ex. 20:12; 21:17; Lev. 20:9. 

tt 

15:8, 9, 

tt 

Isa. 29:13. 

it 

16: 4, 

tt 

Jonah 3:4. 

it 

16:18, 

tt 

Ps. 89:4, 26, 38, 48. 

it 

16:27, 

tt 

Ps. 62:12; Prov. 24:12. 

a 

17: 5, 

tt 

Isa. 42:1; Deut. 18:5; Ps. 2:7. 

tt 

17:11-12, 

tt 

1 Kings 19:2, 10; Mai. 4:5-6. 

a 

18:16, 

tt 

Deut. 19:15. 

u 

19: 4, 

tt 

Gen. 1:27; 5:2. 

u 

19: 5, 

tt 

Gen. 2:24. 

tt 

19: 7, 

tt 

Deut. 24:1. 

tt 

19:18, 

a 

Ex. 20:12, 13, 14; 21:17; Deut. 5:19, 20. 

u 

19:19, 

tt 

Lev. 19:18; Ex. 20:12. 

u 

19:26, 

tt 

Gen. 18:14. 

it 

21: 5, 

tt 

Isa. 62:11; Zech. 9:9. 

a 

21: 9, 

tt 

Ps. 118:26. 

tt 

21:13, 

a 

Isa. 56:7; Jer. 7:11. 

u 

21:16, 

tt 

Ps. 82. 

tt 

21:33, 

tt 

Isa. 5:1 f. 

tt 

21:42, 

tt 

Ps. 118:22. 

tt 

21:44, 

tt 

Isa. 8:14. 

a 

22:24, 

tt 

Deut. 25:5. 

a 

22:32, 

tt 

Ex. 3:6, 15. 


297 



LIST OF OLD TESTAMENT QUOTATIONS IN THE GOSPELS 


Matt. 22:37, 

“ 22:39, 

“ 22:44, 

• 23:5-6, 

• 23:23, 

« 23:35, 

• 23:38 f., 
« 24:15, 

• 24:21, 

“ 24:24, 

« 24:29, 

• 24:30, 

« 24:37, 

• 25:31, 

• 25:46, 

• 26:28, 

• 26:31, 

« 26:64, 

« 26:65, 

« 27: 6, 

« 27:9, 10, 

• 27:24, 

• 27:34, 

“ 27:35, 

« 27:46, 

Luke 1:15, 

• 1:17, 

• 1:19, 

“ 1:31, 

• 1:32, 

• 1:35, 

• 1:38, 

“ 1:46 f., 

• 1:48, 

• 1:49, 

• 1:50, 

" 1:51, 

« 1:52, 

“ 1:53, 

« 1:54, 

• 1:59, 


from Deut. 6:5. 

« Lev. 19:18. 

« Ps. 110:1. 

« Ex. 13:9; Num. 13:38-39; Deut. 6:8; 11 : 18 . 

« Lev. 27:30; Mic. 6:8. 

« Gen. 4:8; 2 Chron. 24:20-21. 

« Ps. 118:26; Jer. 12:7; 22:5. 

« Dan. 9:27; 11:31; 12:11. 

« Dan. 12:1. 

“ Deut. 13:1. 

* Dan. 8:10; Joel 4:16. 

“ Dan. 7:13; Isa. 13:9-10; Ezek. 32:7-8; Amos 
8:9; Zeph. 1:14-16. 

« Gen. 6:11-13; 7:7, 21-23. 

“ Zech. 14:5. 

« Dan. 12:2. 

« Ex. 24:8; Lev. 4:18-20; Jer. 31:31; Zech. 9:11. 

« Zech. 13:7. 

« Ps. 110:1; Dan. 7:13. 

* Lev. 24:16. 

* Deut. 23:18. 

« Jer. 18:2; 19:2; 32:6; Zech. 11:13. 

« Deut. 21, 6-9. 

* Ps. 69:21. 

« Ps. 22:19. 

« Ps. 22:1. 

“ Num. 6:3; Judg. 13:4-5; 1 Sam. 1 : 11 . 

« Mai. 3:1; 4:5-6. 

“ Dan. 8:16; 9:21. 

« Isa. 7:14. 

« 2 Sam. 7:12-17. 

* Ex. 13:12. 

“ Gen. 18:14. 

« 1 Sam. 2:1-10. 

* 1 Sam. 1:11. 

* 1 Sam. 2:2. 

* Ps. 103:17. 

“ 1 Sam. 2:4; Ps. 89:10. 

« ISam. 2:7; Job. 5:11; 12:19. 

« 1 Sam. 2:5; Ps. 107:9. 

« Isa. 41:8-9; Gen. 17:7; Mic. 7:20. 

“ Lev. 12:3. 

298 



LIST OF OLD TESTAMENT QUOTATIONS IN THE GOSPELS 


Luke 

1:68, from Ps. 72:18; 111:9. 

u 

1:69, 

1 Sam. 2:10; Ps. 18:3. 

u 

1:71, 

Ps. 18:4; 106:10. 

a 

1:72 f., 

Gen. 17:7; Lev. 26:42; Ps. 105:8; Mic. 7:20. 

a 

1:76, 

Mai. 3:1. 

u 

1:78, 

Mai. 4:2. 

u 

1:79, 

Isa. 8:22; 9:2. 

a 

2:21, 

Gen. 17:12; Lev. 12:3. 

u 

2:23 f., 

Ex. 13:2, 12; Lev. 12:1-8. 

a 

2:30, 

Isa. 52:10. 

a 

2:32, 

Isa. 42:6; 49:6. 

u 

2:41, 

Ex. 23:14-17; Deut. 16:1-8. 

a 

2:52, 

1 Sam. 2:26. 

u 

3:4-6, 

Isa. 40:3-5. 

a 

3:22, 

Ps. 2:7; Isa. 42:1. 

u 

3:23-38, « 

1 Chron. 1:1-4, 24-28; 2:1-15; 3:17; Ruth4:18-22. 

u 

4: 4, 

Deut. 8:3. 

a 

4: 8, 

Deut. 6:13. 

u 

4:10 f., 

Ps. 91:11. 

u 

4:12, 

Deut. 6:16. 

a 

4:18 f., 

Isa. 58:6; 61:1 f. 

u 

4:25-27, « 

1 Kings 17:1; 17:8-9; 18:1-2; 2 Kings 5:1, 14. 

a 

4:34, 

Ps. 16:10. 

a 

5:14, 

Lev. 13:49; 14:2-32. 

a 

6: 2, 

Ex. 20:10; Deut. 5:14; 23:25. 

u 

6: 3, 

Lev. 24:9; 1 Sam. 21:1-6. 

a 

6:21, 

Isa. 61:2. 

a 

7:22, 

Isa. 2:18-19; 35:5-6; 61:1. 

a 

7:27, 

Mai. 3:1. 

u 

8:10, 

Isa. 6:9 f. 

a 

10:12, 

Gen. 19:24. 

a 

10:15, 

Isa. 14:13-15. 

a 

10:27, 

Lev. 18:5; 19:18; Deut. 6:4 f. 

a 

11:29, 

Jonah 3:1-4. 

a 

11:31, 

1 Kings 10:1-3. 

a 

11:32, 

Jonah 3:5-10. 

u 

11:42,51, “ 

Lev. 27:30; Gen. 4:8; 2 Chron. 24:20f.; Mic. 6:8. 

u 

12:53, 

Mic. 7:6. 

a 

13:14, 19, « 

Ex. 20:8-11; Deut. 5:12-15; Dan. 4:10-12, 20 f. 

u 

13:27, 29, “ 

Ps. 6:8; 13:29; 107:3; Isa. 49:12. 

tt 

17:12, 

Lev. 13:45-46. 

it 

17:13 f., “ 

Lev. 13:49; 14:1-3. 


299 



LIST OF OLD TESTAMENT QUOTATIONS IN THE GOSPELS 


Luke 

17:26, from Gen. 6:11-13; 7:7, 21-23. 

tt 

17:28,33, “ 

Gen. 18:20-22; 19:24-25; Gen. 19:1 

tt 

18:20, 

Ex. 20:12-17; Deut. 5:16-21. 

tt 

19:8, 10, « 

Ex. 22:1; Num. 5:6-7; Ezek. 34:16 

it 

19:38, 

Ps. 118:26. 

tt 

19:46, 

Isa. 56:7; Jer. 7:11. 

tt 

20:9, 

Isa. 5:1 f. 

tt 

20:17, 

Ps. 118:22 f. 

tt 

20:18, 

Isa. 8:14. 

u 

20:28,38, « 

Gen. 38:8; Deut. 25:5 f.; Ex. 3:6. 

tt 

20:42 f., 

Ps. 8:7; 110:1. 

u 

21:20, 

Dan. 9:27. 

a 

21:22, 

Dan. 12:1. 

tt 

21:25 f 

Dan. 8:10; Joel 4:16; Isa. 13:9 f.; 
Amos. 8:9; Zeph. 1:14 f. 

tt 

21:27,28, « 

Dan. 7:13; Deut. 30:4 (LXX); 
Zech. 2:6 (LXX). 

tt 

22:37, 

Isa. 53:12. 

tt 

22:46, 

Ps. 31:5. 

tt 

22:69, « 

Ps. 110:1; Dan. 7:13. 

tt 

23:30, 

Hos. 10:8. 

tt 

23:46, 

Ps. 31:6. 

a 

23:56, 

Ex. 12:16; 20:8-11; Deut. 5:12-15. 

a 

24:46, 

Hos. 6:2. 

John 

1:23, 

Isa. 40:3. 

ft 

1:29,36, « 

Isa. 53:7. 

tt 

1:49, 

2 Sam. 7:14; Ps. 2:7. 

ft 

1:51, 

Gen. 28:12. 

tt 

2:18, 

Ex. 16:4, 15; Nell. 9:15; Ps. 69:9. 

a 

3:14, 

Num. 21:8-9. 

a 

4: 5, 

Josh. 24:32. 

a 

5:10, 

Ex. 20:10; Deut. 5:14. 

ft 

6:14, 

Deut. 18:15. 

tt 

6:31, 

Ex. 16:4; Neh. 9:15; Ps|78:24. 

tt 

6:45, 

Isa. 54:13. 

tt 

7:22, 

Gen. 17:9-14; Lev. 12:1-3. 

tt 

7:38, 

Prov. 18:4. 

tt 

7:42, 

2 Sam. 7:12; Isa. 11:1; Mic. 5:2. 

a 

8: 5, 

Lev. 20:10; Deut. 22:22-24. 

tt 

8:17, 

Deut. 77:6; 19:15. 

tt 

8:39, 

Isa. 6:9 f. 

u 

10:16, 

Ezek. 35: 23; 37:24. 

300 


Isa. 27:12 f.; 



LIST OF OLD TESTAMENT QUOTATIONS IN THE GOSPELS 


John 

10:34, 

from Ps. 82:6. 

u 

12:13, 

« 

Ps. 118:26. 

u 

12:14 f., 

u 

Zech. 9:9. 

u 

12:27, 

a 

Ps. 42:6. 

a 

12:38, 

u 

Isa. 53:1. 

u 

12:40, 

a 

Isa. 6:9 f., 

u 

13:18, 

a 

Ps. 41:9. 

a 

15:25, 

u 

Ps. 35:19; 69:5. 

u 

16:22, 

« 

Isa. 66:14. 

u 

17:12, 

u 

Ps. 41:9. 

u 

19:24, 

u 

Ps. 22:18. 

a 

19:29, 

u 

Ps. 69:21. 

u 

19:36, 

a 

Ex. 12:46; Num. 9:12; Ps. 34:21, 

u 

19:37, 

u 

Zech. 12:10. 

u 

19:42, 

u 

Deut. 21:22. 


301 





A LIST OF SOME UNCANONICAL SAYINGS OF JESUS 


Some of the more important reported sayings of Christ are given which 
are not found in the Gospels or Acts; whether true words of the Master 
or not, it is not known. Some certainly are not like the Spirit of Christ, 
but it will be of service to the student to compare them with the genuine 
Words of Jesus in our Gospels. The Apocryphal Gospels are passed by as 
not worth using in this list. 

1. The Logia of Jesus (Grenfell and Hunt): 

Jesus saith: Except ye fast to the world, ye shall in no wise find the 
Kingdom of God; and except ye keep the Sabbath, ye shall not see the Father. 

Jesus saith: I stood in the midst of the world, and in the flesh was I seen 
of them, and I found all men drunken, and none found I athirst among them, 
and my soul grieveth over the sons of men because they are blind in their 
heart. 

Jesus saith: Wherever there are . . . and there is one . . . alone, I am 
with him. Raise the stone and there thou shalt find me, cleave the wood 
and there am I. 

Jesus saith: A prophet is not acceptable in his own country, neither doth 
a physician work cures upon them that know him. 

Jesus saith: A city built upon the top of a high hill and stablished, can 
neither fall nor be hid. 

2. Readings found in Codex D. 

One is concerning a man found working on the Sabbath, and comes after 
Luke 6:4: 0 man, if indeed thou knowest what thou doest, thou art blessed; 
but if thou knowest not, thou art cursed and art a transgressor of the law. 

Likewise Codex D has, after Matt. 20:28: But you seek to increase from 
little, and from greater to be less. 

3. Quotations found in various early Fathers. 

From Barnabas: Let us resist all iniquity, and hold it in hatred. They 
who wish to see me and lay hold on my kingdom must receive me by affliction 
and suffering. 

From Origen and others: Show yourselves tried money changers. 

Ask great things, and the small shall be added to you; and ask heavenly 
things, and the earthly shall be added unto you. 

He who is near me is near the fire; he who is far from me, is far from the 
kingdom. 


302 


LIST OF SOME UNCANONICAL SAYINGS OF JESUS 


For those that are sick I was sick, and for those that hunger, I suffered 
hunger, and for those that thirst, I suffered thirst. 

From Clement of Rome (Ep. II.): Keep the flesh pure, and the seal 
unspotted. 

When the two shall be one, and that which is without as that which is 
within, and the male with the female neither male nor female. 

If ye kept not that which is small, who will give you that which is great? 
For I say unto you, that he that is faithful in very little is faithful also in 
much. 

From Justin Martyr: In whatsoever I may find you, in this will I also 
judge you. Such as I may find thee, I will judge thee. 

From Ignatius: Take hold, handle me, and see that I am not an in¬ 
corporeal spirit. 

From Clement of Alexandria: He that wonders shall reign, and he that 
reigns shall rest. Look with wonder at that which is before you. My 
mystery is for me and for the sons of my house. 

From Papias: The days will come in which vines shall spring up, each 
having ten thousand stocks, and on each stock ten thousand branches, and 
on each branch ten thousand shoots, and on each shoot ten thousand bunches 
and on each bunch ten thousand grapes, and each grape when pressed shall 
give five and twenty measures of wine. And when any saint shall have 
seized one bunch, another shall cry: I am a better bunch; take me; through 
me bless the Lord. 


303 



SIMILAR INCIDENTS AND CHIEF REPEATED SAYINGS 


Calling Disciples: §§28, 41, and 53. 

Cleansing the Temple: §§31 and 129. 

Owning Jesus as Messiah: §§ 28, 35, 41, 76, 82, 118. 

Rejection at Nazareth: §§39 and 69. 

Miraculous Draught of Fishes: §§41 and 180. 

Parables of Mustard Seed and Leaven: §§64 (d) and 110. 

The Tours of Galilee: §§44, 60, and 70. 

Healings on the Sabbath: §§ 42, 43, 49-51, 100, 110, 114. 

The Lists of the Twelve: §§53 and 70. 

Courtier’s Son and Centurion’s Servant: §§38 and 55. 

The Model Prayer: §§54 and 105. 

The Anointing of Christ: §§59 and 141. 

The Blasphemous Accusation: §§61, 68, and 106. 

Groups of Parables: §§ 64, 91-92, 108, 114-117, 121, 124, 132, 139. 
Sending the Twelve and Sending the Seventy: §§70 and 102. 

Feeding the Five Thousand and the Four Thousand: §§72 and 79. 
Tests of Discipleship: §§ 76, 83 and 115. 

Jesus Foretelling His Death: §§ 31, 83, 85, 86, 88,125,139-152. 

The Twelve Contending for Supremacy: §§ 90, 125, 144. 

Attacking Jesus in Jerusalem: §§31, 49,96-101, 111, 119,124-135,153- 
167. 

Foretelling the Second Coming: §§ 84, 120, 127, 139, 148-151. 

Divorce: §§54 and 122. 

Like Children: §§90 and 123. 

Rewards of Service: §§93 and 124. 

Worldly Anxieties: §§54 and 108. 

The Ninety and Nine: §§91 and 116. 

Baptism of Death: §§ 108 and 125. 

The Pounds and the Talents: §§ 127 and 139. 

The Agony of Christ: §§ 130 and 152. 

Denouncing the Scribes and Pharisees: §§61 and 137. 

Lament Over Jerusalem: §§113, 128, and 137. 

About a Sword: §§ 70, 147, 153. 

The Three Commissions: §§ 178, 181, and 183. 

In general the Later Judean Ministry and the Perean Ministry, chiefly 
Luke’s contribution to the Life of Christ, furnish many events and discourses 

304 


SIMILAR INCIDENTS AND CHIEF REPEATED SAYINGS 


similar to those described in the Galilean Ministry. Sections 102 to 127 
furnish most of the so-called “doublets” or repeated sayings of Jesus or 
similar miracles. This is just what we should expect in a popular teacher 
who journeyed in different parts of the country. Some of these were real 
doublets, spoken by Jesus more than once. Others may be grouped by 
Luke in a different place. We have no way to decide the problem. 


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